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NOTES, 


EXPLANATORY   AND    PRACTICAL, 


OK  THE 


GENERAL  EPISTLES 


JAMES,  PETER,  JOHN  AND  JUDE. 


BY  ALBERT  BARNES. 


NEW    YORK: 

HARPER    &,    BROTHERS,    PUBLISHERS, 
329    &   331   PEARL    STREET, 

FRANKLIN    SQUARE. 

18  59. 


Entered,  according  to  Act  Of  Congress,  in  the  year  1847.  by 

Albert  Barnes, 
In  the  Clerk's  Office  of  the  Eastren  District  of  Pennsylvania. 


GENERAL    INTRODUCTION 


SEVEN    CATHOLIC    EPISTLES 


$  1.  The  Antiquity  and  Reason  of  the  term  Generai.  or  Catholic,  applied 
to  these  Epistles. 

The  seven  Epistles  embraced  in  the  New  Testament  between  the  Epistle  to 
the  Hebrews  and  the  book  of  Revelation,  are  denoted  by  the  term  General  oi 
Catholic  {xa^oUxol)'  This  word  does  not  occur  in  the  New  Testament,  except 
m  the  inscriptions  to  these  epistles ;  and  these  inscriptions  are  no  part  of  the 
inspired  writings,  and  are  of  no  authority,  as  it  is  evident  that  the  writers  them- 
selves  would  not  affix  the  title  to  them.  Indeed,  the  term  is  not  applied  with 
strict  propriety  to  the  second  and  third  Epistles  of  John  ;  but  those  Epistles  are 
ranked  under  the  general  appellation,  because  they  were  usually  annexed  to  his 
first  Epistle  in  transcribing,  partly  because  they  were  the  work  of  the  same 
author,  and  partly  because  they  were  so  small,  that  there  might  otherwise  be 
danger  of  their  being  lost — Michaelis.  The  Greek  word  catholic  (xa^'Kixai) 
applied  to  these  Epistles,  means  general,  universal;  and  it  was  given  to  them 
because  they  were  not  addressed  to  particular  churches  or  individuals,  but  to 
Christians  at  large.  !Even  the  Epistles  of  Peter,  however,  as  well  as  the  second 
and  third  of  John,  had  originally  a  definite  direction,  and  were  designed  for  cer- 
tain specified  churches  and  Christian^,  as  really  as  the  Epistle  to  the  Romans  or 
Corinthians.  See  1  Pet  i.  1.  There  is,  therefore,  no  good  reason  for  retaining 
the  title  now,  and  it  is  omitted  in  the  editions  of  Tittman  and  Hahn.  It  was, 
however,  early  applied  to  the  Epistles,  and  is  found  in  most  of  the  editions  and 
versions  of  the  New  Testament.  Thus  Eusebius,  having  given  an  account  of 
James,  called  the  Just,  and  our  Lord's  brother,  says,  "  Thus  far  concerning  this 
James,  who  is  said  to  be  the  author  of  the  first  of  the  Epistles  called  catholic.'^ 
in  another  place  he  says,  «  That,  in  his  Institutions,  Clement  of  Alexandria  had 

(iii) 


!▼  GENERAL    INTRODUCTION. 

given  short  explications  of  all  the  canonical  Scriptures,  not  omitting  those  which 
are  contradicted — I  mean  the  Epistle  of  Jude,  and  the  other  catholic  Epistles." 
John's  first  Epistle  is  several  times  called  catholic  by  Origen.  So  Athanasius, 
Epiphanius,  and  other  Greek  writers,  mention  the  seven  Epistles  under  the  term 
catholic. — Lardner,  Works,  vi.  158.  Ed.  Lond.,  1829.  Comp.  Hug's  Intro., 
ch.  iii.,  §  151.  «'  The  didactic  writings  of  the  apostles  were  separated  into  two 
collections;  thft  one  comnrising  the  Epistles  of  Paul,  and  bearing  generally  the 
title  drtocrt'o^of  {apostie)  5  the  other  containing  the  Epistles  of  the  rest  of  the 
apostles,  with  the  title  xa^o'Uxal  irtia'toTju  (catholic  epistles),  or  xa^Uxai  irtia- 
to%jai  tuv  aTtoatoXc-iv  (catholic  epistles  of  the  apostles')." — Hug.  Hug  supposes 
that  the  appellation  was  given  to  them  to  designate  them  as  a  class  of  biblical 
writings,  comprising  the  writings  of  all  the  apostles,  except  those  of  Paul.  The 
Gospels  and  the  Acts,  he  supposes,  comprised  one  class  by  themselves;  the  Epis- 
tles of  Paul  a  second ;  and  these  seven  Epistles,  under  the  title  of  general  or 
catholic,  a  third,  embracing  the  writings  of  all  the  apostles,  Paul  excepted.  In 
the  course  of  time,  however,  the  signification  of  the  term  became  changed,  and 
they  were  called  catholic,  because  they  were  not  addressed  to  any  church  in  par- 
ticular.— Intro.,  pp.  605,  606.  Ed.  And.,  1836.  At  all  events,  this  last  is  the 
sense  in  which  the  word  is  used  by  Theodoret,  and  by  subsequent  commentators. 
On  this  point,  see  also  Koppe,  New  Tes.,  vol.  ix.  1,  seq.,  and  Noeseelt,  In  con- 
jecturis  ad  historiam  catholicae  Jacobi  epistolae.  Opusc.  Fasc,  ii.,  p.  303,  seq., 
and  Bertholdt,  Historisch-kritische  Einleitung  in  sammtliche  kanonische  und 
apokryphische  Scriften  des  A.  und  N.  T.,  i.  p.  210,  seq. 

It  may  be  added,  that  the  term  '  canonical'  was  given  to  these  Epistles,  about 
the  middle  of  the  sixth  century,  by  Cassiodorlus,  and  by  the  writer  of  the  pro- 
logue to  these  Epistles,  ascribed  to  Jerome,  though  not  his.  The  reason  why 
this  appellation  was  given  is  not  known. — Lardner,  Works,  vi.  160. 

§  2.  The  canonical  Authority  of  these  Epistles. 

"  Before  the  fourth  century,"  says  Hug,  Intro.,  p.  606,  "  in  which,  for  the  first 
time,  undeviating  unanimity  in  all  the  churches,  in  respect  to  the  canon,  was 
eflfected.  Christian  writers  with  perfect  freedom  advocated  or  denied  the  authen- 
ticity of  certain  writings  of  the  New  Testament.  Individual  Fathers  admitted 
or  rejected  certain  books,  according  as  their  judgment  dictated.  Besides  the 
Epistle  to  the  Hebrews  and  the  Apocalypse,  this  was  the  case,  as  is  well  known, 
in  regard  to  several  of  the  catholic  Epistles,  viz.,  that  of  James,  the  second  and 
third  of  John,  the  scond  of  Peter,  and  that  of  Jude."  It  is  of  some  importance 
here  to  inquire  what  bearing  this  fact  should  have  on  the  question  of  the  canoni- 
cal authority  of  these  Epistles,  or  the  question  whether  they  are  to  be  regarded 
as*  constituting  a  part  of  the  inspired  writings.     Some  general  remarks  onlv  will 


GENERAL    INTRODUCTION.  f 

DC  made  here ;  a  more  particular  examination  will  be  proper  in  considering  the 
evidences  of  the  genuineness  of  the  several  Epistles.  See  the  Introduction  to 
James,  to  second  Peter,  to  second  and  third  John,  and  to  Jude. 

The  facts  in  the  case,  in  regard  to  these  disputed  Epistles,  were  these  : — 

(1.)  They  were  always  circulated  under  the  names  of  the  respective  authors 
whose  names  they  bear,  and,  by  established  custom,  were  subjoined  to  the  other 
biblical  books,  though  they  had  not  universally  the  estimation  which  was  given 
to  the  others. 

(3.)  In  most  of  the  churches,  these  Epistles  were  made  use  of,  as  Eusebius 
testifies,  equally  with  the  other  Scriptures. 

(3.)  There  was  supposed  by  many  to  be  a  want  of  positive  historical  testimony 
in  their  favour ;  at  least  of  the  evidence  which  existed  in  favour  of  the  other 
books  of  the  New  Testament. 

(4.)  It  was  not  supposed  that  there  was  any  positive  testimony  against  the 
genuineness  of  these  writings.  The  sole  ground  of  doubt  with  any  of  the  Fa- 
thers was,  that  there  were  not  the  same  historical  vouchers  for  their  genuineness 
which  there  were  for  the  other  books. 

(5.)  They  were  never  regarded  as  books  that  were  certainly  to  be  rejecieu. 
Those  who  entertained  doubts  in  regard  to  them  did  not  argue  against  their 
genuineness,  but  only  expressed  doubts  in  respect  to  their  canonical  authority. 

(6.)  Even  these  doubts  were  in  time  removed,  and  after  the  fourth  century 
these  Epistles  were  everywhere  received  as  a  part  of  the  genuine  inspired  writ- 
ings. The  progress  of  investigation  removed  all  doubt  from  the  mind,  and  they 
were  allowed  a  place  among  the  undisputed  writings  of  the  apostles,  as  a  part 
of  the  word  of  God. 

In  regard,  therefore,  to  the  influence  which  this  fact  should  have  on  the  esti- 
mate which  we  form  of  their  genuineness  and  canonical  authority,  we  may 
observe, 

(1.)  That  the  settled  and  established  voice  of  antiquity  is  in  their  favour. 
That  opinion  became  at  length  harmonious,  and  was  all  the  more  valuable,  from 
the  fact  that  there  ever  had  been  any  doubts.  The  general  judgment  of  the 
church  now  in  their  favour  is  the  result  of  long  and  careful  inquiry ;  and  an 
opinion  is  always  more  valuable  when  it  is  known  to  have  been  the  result  of 
long  and  careful  investigation. 

(2.)  The  facts  in  regard  to  these  epistles  showed  that  there  was  great  caution 
in  the  early  Christian  church  about  admitting  books  into  the  canon.  None 
were  received  without  examination ;  none  where  the  evidence  was  not  supposed 
to  be  clear.  The  honest  doubts  of  the  early  Christian  Fathers  were  stated  and 
canvassed,  and  passed  for  what  they  were  worth ;  and  the  highest  care  was  taken 
to  remove  the  doubts,  when  any  existed.  No  books  were  admitted  into  the 
canon  by  a  mere  vott  of  a  synod  or  council,  or  by  any  ecclesiastical  body.    The 


n  GENERAL    INTRODUCTION. 

books  which  were  admitted  were  received  because  there  was  evidence  that  they 
were  genuine  which  satisfied  the  church  at  large,  and  they  were  recognised  as 
canonical  by  common  consent. 

(3.)  It  has  been  observed  above,  that  there  never  was  any  positive  evidence 
against  the  authority  and  genuineness  of  the  disputed  books.  But,  as  Hug  has 
remarked  (p.  607),  even  the  negative  argument  loses  much  of  ks  force  when  its 
character  is  considered.  Such  is  their  brevity,  that  it  was  less  easy  to  establish 
their  authority,  or  to  demonstrate  their  authorship  by  any  internal  evidence,  than 
in  regard  to  the  longer  Epistles.  It  happened,  also,  from  the  brevity  of  the 
Epistles,  that  they  were  less  frequently  quoted  by  the  early  Fathers  than  the 
longer  ones  were,  and  hence  it  was  more  difl[icult  to  demonstrate  that  they  were 
early  received.  But  it  is  clear  that  this  arose,  not  from  any  thing  in  the  Epistles 
which  was  calculated  to  excite  suspicion  as  to  their  origin,  but  from  the  nature 
of  the  case.  On  the  supposition  that  they  are  genuine,  and  were  early  regarded 
as  genuine,  this  difficulty  would  be  as  great  as  on  the  supposition  that  they  are 
not.  But  if  so,  the  difficulty  is  manifestly  of  no  force.  On  this  whole  subject, 
the  reader  may  find  all  that  is  necessary  to  be  said  in  the  Prolegomena  of  Kopp« 
in  Epistolas  Catholicas.     See  also  Hug's  Intrc,  §  151,  153. 


THE 

GENERAL  EPISTLE  OF  JAMES. 


INTRODUCTION. 


§  1.  The  Question  who  was  the  Author  of  this  Epistle. 

There  have  been  more  difficult  questions  raised  in  regard  to  the  Epistle,  ol 
James  than  perhaps  any  other  portion  of  the  New  Testament.  Those  questions 
it  IS  of  importance  to  examine  as  fully  as  is  consistent  with  the  design  of  these 
Notes ;  that  is,  so  far  as  to  enable  a  candid  inquirer  to  see  what  is  the  real  diffi- 
culty in  the  case,  and  what  is,  so  far  as  can  be  ascertained,  the  truth. 

The  first  question  is,  Who  was  the  author  1  It  has  been  attributed  to  one  of 
three  persons : — to  James  <  the  elder,'  the  son  of  Zebedee,  and  brother  of  John ; 
to  James  <  the  less,'  son  of  Alpheus  or  Cleophas  ;  and  to  a  James  of  whom  no- 
thing more  is  known.  Some  have  supposed,  also,  that  the  James  who  is  men- 
tioned as  the  'Lord's  brother'  (Gal.  i.  19),  was  a  different  person  from  James 
the  son  of  Alpheus. 

There  are  no  methods  of  determining  this  point  from  the  Epistle  itself.  AH 
that  can  be  established  from  the  Epistle  is,  (1.)  That  the  name  of  the  author  was 
James,  ch.  i.  1 ;  (2.)  That  he  professed  to  be  a"  servant  of  God,"  ch.  i.  1 ;  (3.)  That 
he  had  been  probably  a  Jew,  and  sustained  such  a  relation  to  those  to  whom  he 
wrote  aB  to  make  it  proper  for  him  to  address  them  with  authority ;  and,  (4.)  That 
he  was  a  follower  of  the  Lord  Jesus  Christ,  ch.  ii.  1 ;  v.  8. 

There  are  two  persons,  if  not  three,  of  the  name  of  James,  mentioned  in  the 
New  Testament.  The  one  is  James,  the  son  of  Zebedee.  Matt.  iv.  21.  Mark 
iii.  17.  Luke  vi.  14.  Acts  i.  13,  et  al.  He  was  the  brother  of  John,  and  is  usually 
mentioned  in  connexion  with  him.  Matt.  iv.  21;  xvii.  1.  Mark  v.  37;  xiii.  3,c/  al. 
The  name  of  their  mother  was  Salome.  Comp.  Matt,  xxvii.  56,  with  Mark  xv.  40. 
He  was  put  to  death  by  Herod  Agrippa,  about  A.  C.41.  Acts  xii.  2.  He  was 
called  the  major,  or  the  elder — to  distinguish  him  from  the  other  James,  the 
younger,  or  the  less,  Mark  xv.  40 ;  called  also,  in  ancient  history,  James  the 
Just. 

The  other  James  was  a  son  of  Alpheus  or  Cleophas.  Matt.  x.  3.  Mark 
iii.  18.  Acts  i.  13.  Luke  xxiv.  18.  That  Alpheus  and  Cleophas  was  the  same 
person  is  evident  from  the  fact  that  both  the  words  are  derived  from  the  Hebrew 
'3771 — hhalphi.  The  name  of  the  mother  of  this  James  was  Mary  (Mark  xv 
40) ;  and  James,  and  Joses,  anc^  Timon,  and  Judas,  are  mentioned  as  brethren. 
Matt.  xiii.  55.    There  is  also  a  ^rames  mentioned  in  Matt.  xiii.  55.  Mark  vi.  3^ 

(vii) 


Vlll  INTRODUCTION. 

and  Gal.  i.  19,  as  a"  brother  of  our  Lord."     On  the  meaning  of  this  expression, 
Bfe  Notes  on  Gal.  i.  19. 

It  has  been  a  quesiion  which  has  been  agitated  from  the  earliest  limes,  whether 
the  James  who  is  mentioned  as  the  son  of  Alpheus,  and  the  James  who  is  men- 
tioned as  the  «'  Lord's  brother,"  were  the  same  or  different  persons.  It  is  not 
necessary  for  the  purposes  of  these  Notes  to  go  into  an  examination  of  this  ques- 
tion, l^hose  who  are  disposed  to  see  it  pursued,  may  consult  Hug's  Intro.,  §  158, 
and  the  works  there  referred  to ;  Neander's  History  of  the  Planting  and  Training 
of  the  Christian  Church,  vol.  ii.  p.  2,  seq.,  Edin.  Ed.;  and  Michaelis'  Intro.,  vol. 
IV.  271,  seq.  The  question,  says  Neander,  is  one  of  the  most  difficult  in  the 
apostolic  history.  Hug  supposes  that  James  the  son  of  Alpheus,  and  James  the 
brother  of  the  Lord,  were  the  same.  Neander  supposes  that  the  James  men- 
tioned by  the  title  of  the  '<  Lord's  brother"  was  a  son  of  Joseph,  either  by  a  for- 
mer marriage,  or  by  Mary,  and  consequently  a  «  brother"  in  the  stricter  sense. 

It  is  remarked  by  Michaelis,  that  James  may  have  been  called  "  the  Lord's 
brother,"  or  mentioned  as  one  of  his  brethren,  in  one  of  the  following  senses  : 
(1.)  That  the  persons  accounted  as  the  "brethren  of  the  Lord"  (Matt.  xiii.  55, 
€t  al.)  were  the  sons  of  Joseph,  not  by  Mary  the  mother  of  Jesus,  but  by  a  for- 
mer  wife.  This,  says  he,  was  the  most  ancient  opinion,  and  there  is  in  it  nothing 
improbable.  If  so,  they  were  older  than  Jesus.  (2.)  It  may  mean  that  they 
were  the  sons  of  Joseph  by  Mary,  the  mother  of  Jesus.  Comp.  Notes  on  Matt, 
xiii.  55.  If  so,  James  was  an  own  brother  of  Jesus,  but  younger  than  he.  There 
is  nothing  in  this  opinion  inconsistent  with  any  statement  in  the  Bible  ;  for  the 
notion  of  the  perpetual  virginity  of  Mary  is  not  founded  on  the  authority  of  the 
Scriptures.  If  either  of  these  suppositions  were  true,  however,  and  James  and 
Judas,  the  authors  of  the  Epistles  which  bear  their  names,  were  literally  the 
brothers  of  Christ,  it  would  follow  that  they  were  not  apostles ;  for  the  elder  apostle 
James  was  the  son  of  Zebedee,  and  James  the  younger  was  the  son  of  Alpheus. 
(3.)  A  third  opinion  in  relation  to  James,  and  Joses,  and  Simon,  and  Judas,  is, 
that  they  were  the  sons  of  Joseph  by  the  widow  of  a  brother  who  had  died  with- 
out children,  and  to  whom,  therefore,  Joseph,  by  the  Mosaic  laws,  was  obliged 
to  raise  up  issue.  This  opinion,  however,  is  entirely  unsupported,  and  is  wholly 
improbable ;  for  (a)  the  law  which  obliged  the  Jews  to  take  their  brothers' 
widows  applied  only  *o  those  who  were  single  (Michaelis);  and  (6)  if  this  had 
been  an  instance  of  that  kind,  all  the  requirement  of  the  law  in  the  case  would 
have  been  satisfied  when  one  heir  was  born.  (4.)  It  might  be  maintained  that, 
according  to  the  preceding  opinion,  the  brother  of  Joseph  was  Alpheus,  and  then 
they  would  be  reckoned  as  his  sons ;  and  in  this  case,  the  James  and  Judas  who 
are  called  the  brothers  of  Jesus,  would  have  been  the  same  as  the  apostles  of  that 
name.  But,  in  that  case,  Alpheus  would  not  have  been  the  same  as  Cleopas, 
for  Cleopas  had  a  wife — the  sister  of  Joseph's  wife.  (5.)  A  fifth  opinion,  and 
one  which  was  advanced  by  Jerome,  and  which  has  been  extensively  maintained. 
is,  that  the  persons  referred  to  were  called  'brethren'  of  the  Lord  Jesus  only  in  a 
somewhat  lax  sense,  as  denoting  his  near  kinsmen.  See  Notes  on  Gal.  i.  19. 
According  to  this,  they  would  have  been  cousiiis  of  the  Lord  Jesus,  and  the  rela- 
tionship was  of  this  kind  : — James  and  Judas,  sons  of  Alpheus,  were  the  apostles, 
and  consequently  Alpheus  was  the  father  of  Simon  and  Joses.  Farther,  Alpheus 
is  the  same  as  Cleopas,  who  married  Mary,  the  sister  of  the  mother  of  Jesug 
(John  xix.  25),  and  eonsequently  the  sons  of  Cleopas  were  cousins  of  the 
Saviour. 


INTRODUCTION.  II 

Which  of  these  opinions  is  the  correct  one,  it  is  impossible  now  to  determine. 
The  latter  is  the  common  opinion,  and  perhaps,  on  the  whole,  best  sustained  ; 
and  if  so,  then  there  were  but  two  Jameses  referred  to.  Loth  apostles,  and  the 
one  who  wrote  this  Epistle  was  a  cousin  of  the  Lord  Jesus.  Neander,  how- 
ever, supposes  that  there  were  two  Jameses  besides  James  the  brother  of  John, 
the  son  of  Zebedee,  and  that  the  one  who  wrote  this  Epistle  was  not  the 
apostle,  the  son  of  Alpheus,  but  was,  in  the  stricter  sense,  the  <  brother'  of  our 
Lord,  and  was  trained  up  with  him.  Hist,  of  the  Planting  of  Christianity,  ii«, 
p.  3,  seq. 

It  is  a  circumstance  of  some  importance,  in  showing  that  there  was  but  one 
James  besides  James  the  brother  of  John,  and  that  this  was  the  apostle,  the  son 
of  Alpheus,  that  after  the  death  of  the  elder  James  (Acts  xii.  1),  no  mention  is 
made  of  more  than  one  of  that  name.  If  there  had  been,  it  is  hardly  possible, 
says  Hug,  that  there  should  not  have  been  some  allusion  to  him.  This,  how- 
ever, is  not  conclusive ;  for  there  is  no  mention  of  Simon,  or  Bartholomew,  or 
Thomas  after  that  time. 

There  is  but  one  serious  objection,  perhaps,  to  this  theory,  which  is,  that  it  is 
said  (John  vii,  5)  that  "  his  brethren  did  not  believe  on  him."  It  is  possible, 
however,  that  the  word  *  brethren'  in  that  place  may  not  nave  included  all  his 
kinsmen,  but  may  have  had  particular  reference  to  the  larger  portion  of  them 
(ver.  3),  who  were  not  believers,  though  it  might  have  b«en  that  some  of  them 
were  believers. 

On  the  whole,  it  seems  probable  that  the  James  who  was  the  author  of  this 
Epistle  was  one  of  the  apostles  of  that  name,  the  son  of  Alpheus,  and  that  he 
was  a  cousin  of  our  Lord.  Entire  certainty  on  that  point,  however,  cannot  be 
hoped  for. 

If  the  author  of  this  Epistle  was  a  different  person  from  the  one  who  resided 
at  Jerusalem,  and  who  is  often  mentioned  in  the  Acts  of  the  Apostles,  then  no- 
thing more  is  known  of  him.  That  James  was  evidently  an  apostle  (Gal.  i.  19), 
and  perhaps,  from  his  relationship  to  the  Lord  Jesus,  would  have  a  special  in- 
fluence and  authority  there. 

Of  this  James,  little  more  is  certainly  known  than  what  is  mentioned  in  the 
Acts  of  the  Apostles.  Hegesippus,  as  quoted  by  Neander,  says,  that  from  child- 
hood he  led  the  life  of  a  Nazarene.  He  is  described  by  Josephus  (Archseol.  xx. 
9),  as  well  as  by  Hegesippus  and  Eusebius,  as  a  man  eminent  for  his  integrity 
of  life,  and  as  well  meriting  the  appellation  or  surname  which  he  bore  among 
the  iews,  of  p^Y,  Stxotoj,  the  Just.  He  is  mentioned  as  one  who  set  himself 
against  the  corruptions  of  the  age,  and  who  was  thence  termed  the  bulwark  of 
the  people  —  D]7  73j^  —  rCsptoxrj  Tfov  T^xiov'  His  manner  of  life  is  represented 
as  strict  and  holy,  and  such  as  to  command  in  an  eminent  degree  the  confidence 
of  his  countrymen,  the  Jews.  Hegesippus  says  that  he  frequently  prostrated 
himself  on  his  knees  in  the  Temple,  calling  on  God  to  forgive  the  sins  of  his 
people,  praying  that  the  divine  judgments  on  the  unbelievers  might  be  averted, 
and  that  they  might  be  led  to  repentance  and  faith,  and  thus  to  a  participation 
of  the  kingdoni  of  the  glorified  Messiah.     Neander,  as  above,  p.  10. 

In  the  New  Testament,  James  appears  as  a  prominent  and  leading  man  in  the 
church  at  Jerusalem.  In  later  times  he  is  mentioned  by  the  ecclesiastical  writers 
as  *  Bishop  of  Jerusalem ;'  but  this  title  is  not  given  to  him  in  the  New  Testa- 
ment, nor  is  there  any  reason  to  suppose  that  he  filled  the  office  which  is  novt 


X  INTRODUCTION. 

usually  denoted  by  the  won!  bishop.  He  appears,  however,  from  some  cause, 
to  have  had  his  home  permanently  in  Jerusalem,  and,  for  a  considerable  portion 
of  his  life,  to  have  been  the  only  apostle  residii;g  there.  As  such,  as  well  as 
from  his  near  relationship  to  the  Lord  Jesus,  an'd  his  own  personal  worth,  he 
was  entitled  to,  and  received,  marked  respect.  His  prominence,  and  the  respect 
which  was  shown  to  him  at  Jerusalem,  appear  in  the  following  circumstances: 
(1.)  In  the  council  that  was  held  respecting  the  rules  that  were  to  be  imposed 
on  the  converts  from  the  Gentiles,  and  the  manner  in  which  they  were  to  be 
regarded  and  treated  (Acts  xv.),  after  the  other  apostles  had  fully  delivered  their 
sentiments,  the  views  of  James  were  expressed,  and  his  counsel  was  followed. 
Acts  XV.  13 — 29.  (2.)  When  Peter  was  released  from  prison,  in  answer  to  the 
prayers  of  the  assembled  church,  he  directed  those  whom  he  first  saw  to  'go  and 
show  these  things  to  James,  and  to  the  brethren.'  Acts  xii.  17.  (3.)  When 
Paul  visited  Jerusalem  after  his  conversion,  James  is  twice  mentioned  by  him  as 
occupying  a  prominent  position  there.  First,  Paul  says  that  when  he  went  there 
on  the  first  occasion,  he  saw  none  of  the  apostles  but  Peter,  and  'James  the 
Lord's  brother.'  Gal.  i.  18,  19.  He  is  here  mentioned  as  one  of  the  apostles, 
and  as  sustaining  a  near  relation  to  the  Lord  Jesus.  On  the  second  occasion, 
when  Paul  went  up  there  fourteen  years  after,  he  is  mentioned,  in  enumerating 
those  who  gave  to  him  the  right  hand  of  fellowship,  as  one  of  the  '  pillars'  of  the 
church ;  and  among  those  who  recognised  him  as  an  apostle,  he  is  mentioned 
first.  "And  when  James,  Cephas,  and  John,  who  seemed  to  be  pillars,  p)erceived 
the  grace  that  was  given  unto  me,  they  gave  me  and  Barnabas  the  right  hand 
of  fellowship."  Gal.  ii.  9.  (4.)  When  Paul  went  up  to  Jerusalem  after  \)\a, 
visit  to  Asia  Minor  and  to  Greece,  the  whole  matter  pertaining  to  his  visit 
was  laid  before  James,  and  his  counsel  was  followed  by  Paul.  Acts  xxi 
18—24. 

The  leading  points  in  the  character  of  James  seem  to  have  been  these : — 
(1.)  Incorruptible  integrity;  integrity  such  as  to  secure  the  confidence  of  alJ 
men,  and  to  deserve  the  appellation  of  'the  Just.'  (2.)  An  exalted  regard  for 
the  rites  and  ceremonies  of  the  ancient  religion,  and  a  desire  that  they  should  be 
respected  everywhere  and  honoured.  He  was  more  slow  in  coming  to  the  con- 
elusion  that  they  were  to  be  superseded  by  Christianity  than  Paul  or  Pet«r  was 
(comp.  Acts  xxi.  18.  Gal.  ii.  12),  though  he  admitted  that  they  were  not  to  be 
imposed  on  the  Gentile  converts  as  absolutely  binding.  Acts  xv.  19 — 21,  24— 
29.  Repeated  intimations  of  his  great  respect  for  the  laws  of  Moses  are  found 
in  the  Epistle  before  us,  thus  furnishing  an  internal  proof  of  its  genuineness 
If  he  was  educated  as  a  Nazarene,  and  if  he  always  resided  with  the  Jews,  in 
the  very  vicinity  of  the  Temple,  this  is  not  difficult  to  be  accounted  for,  and  this 
might  be  expected  to  tinge  his  writings.  (3.)  The  point  from  which  he  con- 
templated religion  particularly  was,  conformity  to  the  law.  He  looked  at  it  as 
it  was  intended,  to  regulate  the  life,  and  to  produce  holiness  of  deportment,  in 
opposition  to  all  lax  views  of  morals  and  low  conceptions  of  holiness.  He  lived 
in  a  corrupt  age,  and  among  corrupt  people;  among  those  who  sought  to  be 
justified  before  God  by  the  mere  fact  that  they  were  Jews,  that  they  had  the  true 
religion,  and  that  they  were  the  chosen  people  of  God,  and  who,  in  consequence, 
were  lax  in  their  morals,  and  comparatively  regardless  of  the  obligations  to  per- 
sonal holiness.  He  therefore  contemplated  religion,  not  so  much  in  respect  to 
the  question  how  man  may  be  justified,  as  to  the  question  to  what  kind  of  life 
it  will  lead  us ;  and  his  great  object  was  to  show  that  personal  holiness  is  neccs* 


INTRODUCTION.  XI 

Bary  to  salvation.  Paul,  on  the  other  hand,  was  led  to  contemplate  it  mainly 
with  reference  to  another  question — how  man  may  be  justified ;  and  it  became 
necessary  for  him  to  show  that  men  cannot  be  justified  by  their  own  works,  but 
that  it  must  be  by  faith  in  the  Redeemer.  The  error  which  Paul  particularly 
combats,  is  an  error  on  the  subject  of  justification  ;  the  error  which  James  parti- 
cularly opposes,  is  a  practical  error  on  the  influence  of  religion  on  the  life.  Ii 
was  because  religion  was  contemplated  by  these  two  writers  from  these  different 
points  of  view,  and  not  from  any  real  contradiction,  that  the  apparent  discrepancy 
arose  between  the  Epistle  of  James  and  the  writings  of  Paul.  The  peculiarity 
in  the  character  and  circumstances  of  James  will  account  for  the  views  which  he 
took  of  religion  ;  and,  keeping  this  in  mind,  it  will  be  easy  to  show  that  there  is 
no  real  contradiction  between  these  writers.  It  was  of  great  importance  to  guard 
against  each  of  the  errors  referred  to;  and  the  views  expressed  by  both  of  the 
apostles  are  necessary  to  understand  the  nature  and  to  see  the  full  developeraent 
of  religion. 

How  long  James  lived,  and  when  and  how  he  died,  is  not  certainly  known. 
It  is  agreed  by  all  that  he  spent  his  last  days  in  Jerusalem,  and  that  he  probably 
died  there.  On  the  subject  of  his  death  there  is  a  remarkable  passage  in  Jose- 
phus,  which,  though  its  genuineness  has  been  disputed,  is  worth  transcribing, 
as,  if  genuine,  it  shows  the  respect  in  which  James  was  held,  and  contains  an 
interesting  account  of  his  death.  It  is  as  follows  : — «  The  emperor  [Roman] 
being  informed  of  the  death  of  Festus,  sent  Albinus  to  be  prefect  of  Judea.  But 
the  younger  Ananus,  who,  as  we  said  before,  was  made  high  priest,  was  haughty 
in  his  behaviour,  and  was  very  ambitious.  And,  moreover,  he  was  of  the  sect 
of  the  Sadducees,  who,  as  we  have  also  observed  before,  are,  above  all  other  Jew^ 
severe  in  their  judicial  sentences.  This,  then,  being  the  temper  of  Ananus,  he, 
thinking  he  had  a  fit  opportunity,  because  Festus  was  dead,  and  Albinus  was 
yet  on  the  road,  calls  a  council.  And,  bringing  before  them  James,  the  brother 
of  him  who  is  called  Christ,  and  some  others,  he  accused  them  as  transgressors 
of  the  laws,  and  had  them  stoned  to  death.  But  the  most  moderate  men  of  the 
city,  who  were  also  reckoned  most  skilful  in  the  laws,  were  offended  at  this  pro- 
ceeding. They  therefore  sent  privately  to  the  king  [Agrippa  the  younger],  en- 
treating him  to  send  orders  to  Ananus  no  more  to  attempt  any  such  things." — 
Ant.,  B.  XX.  A  long  account  of  the  manner  of  his  death,  by  Hegesippus,  is 
preserved  in  Eusebius,  going  much  more  into  detail,  and  evidently  introducing 
much  that  is  fabulous.  The  amount  of  all  that  can  now  be  known  in  regard  to 
his  decease  would  seem  to  be,  that  he  was  put  to  death  by  violence  in  Jerusa- 
lem, a  short  time  before  the  destruction  of  the  Temple.  From  the  well-known 
character  of  the  Jews,  this  account  is  by  no  means  improbable.  On  the  subject 
of  his  life  and  death,  the  reader  may  find  all  that  is  known  in  Lardner, 
Works,  vol.  vi.  pp.  162 — 195;  Bacon's  Lives  of  the  Apostles,  pp.  411 — 433; 
and  Neander,  Hist,  of  the  Planting  of  the  Christian  Church,  ii.,  pp.  1 — 23, 
Edin.  ed. 

The  belief  that  it  was  this  James,  the  son  of  Alpheus,  who  resided  so  long  at 
Jerusalem,  who  was  the  author  of  this  Epistle,  has  been  the  common,  though 
not  the  unanimous  opinion  of  the  Christian  church,  and  seems  to  be  supported 
by  satisfactory  arguments.  It  must  evidently  have  been  written  either  by  him 
or  by  James  the  elder,  the  son  of  Z<  bedee,  or  by  some  other  James,  the  supposed 
literal  brotlier  of  our  Lord. 


Xll  INTRODUCTION. 

In  regard  to  these  opinions,  we  may  observe, 

I.  That  the  supposition  that  it  was  written  by  some  third  one  of  that  name; 
•  wholly  unknown  to  fame,'  is  mere  hypothesis.  It  has  no  evidence  whatever  in 
iis  support. 

II.  There  are  strong  reasons  for  supposing  that  it  was  not  written  by  James 
the  elder,  the  son  of  Zebedee,  and  brother  of  John.  It  has  been  indeed  ascribed 
to  him.  In  the  old  Syriac  version,  in  the  earlier  editions,  it  is  expressly  attri- 
buted to  him.  But  against  this  opinion  the  following  objections  may  be  urged, 
which  seem  to  be  conclusive.  (1.)  James  the  elder  was  beheaded  about  the 
year  43,  or  44,  and  if  this  epistle  was  written  by  him,  it  is  the  oldest  of  the 
'n  filings  of  the  New  Testament.  It  is  possible,  indeed,  that  the  epistle  may 
have  been  written  at  as  early  a  period  as  that,  but  the  considerations  which  remain 
to  be  stated,  will  show  that  this  epistle  has  sufficient  internal  marks  to  prove 
that  it  was  of  later  origin.  (2.)  Before  the  death  of  James  the  elder,  the 
preaching  of  the  gospel  was  chiefly  confined  within  the  limits  of  Palestine  ;  but 
this  epistle  was  written  to  Christians  '  of  the  dispersion,'  that  is,  to  those  who 
resided  out  of  Palestine.  It  is  hardly  credible  that  in  so  short  a  time  after  the 
ascension  of  our  Lord,  there  were  so  many  Christians  scattered  abroad  as  to 
make  it  probable  that  a  letter  would  be  sent  to  them.  (3.)  This  epistle  is  oc- 
cupied very  much  with  a  consideration  of  a  false  and  perverted  view  of  the  doc- 
trine of  justification  by  faith.  It  is  evident  that  false  views  on  that  subject  pre- 
vailed, and  that  a  considerable  corruption  of  morals  was  the  consequence.  But 
this  supposes  that  the  doctrine  of  justification  by  faith  had  been  extensively 
preached ;  consequently  that  considerable  time  had  elapsed  from  the  time  when 
the  doctrine  had  been  first  promulgated.  The  perversion  of  a  doctrine,  so  as  to 
produce  injurious  effects,  seldom  occurs  until  some  time  after  the  doctrine  was 
first  preached,  and  it  can  hardly  be  supposed  that  this  would  have  occurred  be- 
fore the  death  of  James,  the  son  of  Zebedee.  See  these  reasons  stated  more  at 
length  in  Benson. 

III.  There  are  strong  probabilities,  from  the  epistle  itself,  to  show  that  it  was 
written  by  James  the  Less.  (1.)  His  position  at  Jerusalem,  and  his  eminence 
among  the  apostles,  as  well  as  his  established  character,  made  it  proper  that  he 
should  address  such  an  epistle  to  those  who  were  scattered  abroad.  There  was 
no  one  among  the  apostles  who  would  command  greater  respect  from  those 
abroad  who  were  of  Jewish  origin  than  James.  If  he  had  his  residence  at  Je- 
rusalem ;  if  he  was  in  any  manner  regarded  as  the  head  of  the  church  there  ;  if 
he  sustained  a  near  relation  to  the  Lord  Jesus ;  and  if  his  character  was  such 
as  has  been  commonly  represented,  there  was  no  one  among  the  apostles  whose 
opinions  would  be  treated  with  greater  respect,  or  who  would  be  considered  as 
having  a  clearer  right  to  address  those  who  were  scattered  abroad.  (2.)  The 
character  of  the  epistle  accords  with  the  well-known  character  of  James  the 
Less.  His  strong  regard  for  the  law  ;  his  zeal  for  incorruptible  integrity  ;  his 
opposition  to  lax  notions  of  morals;  his  opposition  to  all  reliance  on  faith  that 
was  not  productive  of  good  works,  all  appear  in  this  epistle.  The  necessity  of 
conformity  to  the  law  of  God,  and  of  a  holy  life,  is  everywhere  apparent,  and 
the  views  expressed  in  the  epistle  agree  with  all  that  is  stated  of  the  early  edu- 
cation and  the  established  character  of  James.  While  there  is  no  real  contra 
diction  between  this  epistle  and  the  writings  of  Paul,  yet  it  is  much  more  easy 
to  show  that  this  is  a  production  of  James  than  it  would  be  to  prove  that  it  wa^ 
written  by  Paul.     Comp.  Hug,  Intro.,  §  159. 


INTRODUCTION.  XII 

§  2.   To  whom  was  the  Epistle  written? 

The  epistle  purports  to  have  been  written  to  <  the  twelve  tribes  scattered 
abroad' — or  the  Mwelve  tribes  of  the  dispersion''  —  h  tv  hioGrtopa-  ch.  i.  L 
See  Votes  on  1  Pet.  i.  1,  and  Notes  on  ch.  i.  1  of  this  epistle.  No  mention  of 
the^:;/acfi  where  they  resided  is  made;- nor  can  it  be  determined  to  what  portion 
of  the  world  it  was  first  sent,  or  whether  more  than  one  copy  was  sent.  All 
that  can  be  conclusively  determined  in  regard  to  the  persons  to  whom  it  was 
addressed,  is,  (1.)  That  they  were  of  Jewish  descent — as  is  implied  in  the  phrase 
'  to  the  twelve  tribes'  (ch.  i.  1),  and  as  is  manifest  in  all  the  reasonings  of  the 
epistle;  and,  (2.)  That  they  were  Christian  converts,  ch.  ii.  1.  But  by  whose 
labours  they  were  converted,  is  wholly  unknown.  The  Jewish  people  who 
were  *  scattered  abroad'  had  two  central  points  of  union,  the  dispersion  in  the 
East,  of  which  Babylon  was  the  head,  and  the  dispersion  in  the  West,  of  which 
Alexandria  was  the  head.  Hug,  §  156.  Peter  wrote  his  epistles  to  the  latter 
(1  Pet.  i.  1),  though  he  was  at  Babylon  when  he  wrote  them  (1  Pet.  v.  13), 
and  it  would  seem  probable  that  this  epistle  was  addressed  to  the  former.  Beza 
supposed  that  this  epistle  was  sent  to  the  believing  Jews,  dispersed  all  over  the 
world  ;  Grotius,  that  it  was  written  to  all  the  Jews  living  out  of  Judea  ;  Lard- 
Tier,  that  it  was  written  to  all  Jews,  descendants  of  Jacob,  of  every  denomina- 
tion,  in  Judea,  and  out  of  it.  It  seems  plain,  however,  from  the  epistle  itself, 
that  it  was  not  addressed  to  the  Jews  as  such,  or  without  respect  to  their  being 
already  Christians,  for  (a)  if  it  had  been,  it  is  hardly  conceivable  that  there 
should  have  been  no  arguments  to  prove  that  Jesus  was  the  Messiah,  and  no 
extended  statements  of  the  nature  of  the  Christian  system  ;  and  (6)  it  bears  on 
the  face  of  it  evidence  of  having  been  addressed  to  those  who  were  regarded  as 
Christians,  ch.  ii.  1 ;  v.  7,  11,  14.  It  may  be  difficult  to  account  for  the  fact, 
on  any  principles,  that  there  are  no  more  definite  allusions  to  the  nature  of  the 
Christian  doctrines  in  the  epistle,  but  it  is  morally  certain  that  if  it  had  been 
written  to  Jews  as  such,  by  a  Christian  apostle,  there  would  have  been  a  more 
formal  defence  and  statement  of  the  Christian  religion.  Compare  the  arguments 
of  the  apostles  with  the  Jews  in  the  Acts,  passim.  I  regard  the  epistle,  there- 
fore, as  having  been  sent  to  those  who  were  of  Jewish  origin,  but  who  had  em- 
braced the  Christian  faith,  by  one  who  had  been  himself  a  Jew,  and  who,  though 
now  a  Christian  apostle,  retained  much  of  his  early  habits  of  thinking  and  rea- 
soning in  addressing  his  own  countrymen. 

§  3.   Where  and  when  was  the  Epistle  written  P 

There  are  no  certain  indications  by  which  it  can  be  determined  ivhere  this 
epistle  was  written,  but  if  the  considerations  above  suggested  are  well  founded, 
there  can  be  little  doubt  that  it  was  at  Jerusalem.  There  are  indeed  certain  in. 
ternal  marks,  as  Hug  has  observed  (Intro.  §  155),  pertaining  to  the  country 
with  which  the  writer  was  familiar,  and  to  certain  features  of  natural  scenery 
incidentally  alluded  to  in  the  epistle.  Thus,  his  native  land  was  situated  not 
far  from  the  sea  (ch.  i.  6;  iii.  4);  it  was  blessed  with  valuable  productions,  aa 
figs,  oil,  and  wine  (ch.  iii.' 12)  ;  there  were  springs  of  saline  and  fresh  water 
with  which  he  was  familiar  (ch.  iii.  11);  the  land  was  much  exposed  to 
di!)ught,  and  there  were  frequently  reasons  to  apprehend  famine  from  the  want 
of  rain  (ch.  v.  17,  28)  ;  there  were  sad  devastations  produced,  and  to  be  dreaded, 


XIT  INTRODUCTION. 

from  a  consuming,  buming  wind  (ch.  i.  11)  ;  and  it  was  a  land  in  which  th« 
phenomena  known  as  <  early  and  latter  rains'  were  familiarly  understood,  ch. 
V.  7.  All  these  allusions  apply  well  to  Palestine,  and  were  such  as  would  be 
employed  by  one  who  resided  in  that  country,  and  they  may  be  regarded  as  an 
incidental  proof  that  the  epistle  was  written  in  that  land. 

There  is  no  way  of  determining  with  certainty  token  the  epistle  was  written. 
Hug  supposes  that  it  was  after  the  epistle  to  the  Hebrews,  and  not  before  the 
beginning  of  the  tenth  year  of  Nero,  nor  after  the  accession  of  Albinus  ;  i.  e. 
the  close  of  the  same  year.  Mill  and  Fabricius  suppose  it  was  before  the  de- 
struction of  Jerusalem,  and  about  a  year  and  a  half  before  the  death  of  James. 
Lardner  supposes  that  James  was  put  to  death  about  the  year  62,  and  that  thia 
epistle  was  written  about  a  year  before.  He  supposes  also  that  his  death  was 
hastened  by  the  strong  language  of  reprehension  employed  in  the  epistle.  It  ia 
probable  that  the  year  in  which  it  was  written  was  not  far  from  A.  D.  58  or  60, 
some  ten  or  twelve  years  before  the  destruction  of  Jerusalem. 

§  4.  The  canonical  Authority  of  the  Epistle. 

On  the  question  generally  respecting  the  canonical  authority  of  the  disputed 
epistles,  see  the  Intro,  to  the  Catholic  Epistles,  §  2.  The  particular  proof  of  the 
canonical  authority  of  this  epistle  is  contained  in  the  evidence  that  it  was  writ- 
ten by  one  of  the  apostles.  If  it  was  written,  as  suggested  above  (§  1),  by 
James  the  Less,  or  if  it  be  supposed  that  it  was  written  by  James  the  elder, 
both  of  whom  were  apostles,  its  canonical  authority  will.be  admitted.  As  there 
is  no  evidence  that  it  was  written  by  any  other  James,  the  point  seems  to  be 
clear. 

But  there  are  additional  considerations,  derived  from  its  reception  in  the 
church,  which  may  furnish  some  degree  of  confirmation  of  its  authority.  These 
are,  (a)  It  was  included  in  the  old  Syriac  version,  the  Peshita,  made  either  in 
the  first  century  or  in  the  early  part  of  the  second,  thus  showing  that  it  was 
recognised  in  the  country  to  which  it  was  probably  sent;  (b)  Ephrem  the  Sy 
rian,  in  his  Greek  works,  made  use  of  it  in  many  places,  and  attributed  it  to 
James,  the  brother  of  our  Lord  (Hug)  ;  (c)  It  is  quoted  as  of  authority  by  seve- 
ral of  the  Fathers;  by  Clement  of  Rome,  who  does  not  indeed  mention  the 
name  of  the  writer,  but  quotes  the  words  of  the  epistle  (James  iii.  13  ;  iv.  6,  1 1 5 
ii.  21,  23)  ;  by  Hermas ;  and  by  Jerome.  See  Lardner,  vol.  vi.  pp.  195 — 199, 
and  Hug,  §  161. 

§  5.  The  evidence  that  the  writer  was  acquainted  with  the  writings  of  Paul, 
the  alleged  contradiction  between  them  ;  and  the  question  how  they  can  be 
reconciled. 

It  has  been  frequently  supposed,  and  sometimes  affirmed,  that  this  epistle  i« 
directly  contradictory  to  Paul  on  the  great  doctrine  of  justification,  and  that  it 
was  written  to  counteract  the  tendency  of  his  writings  on  that  subject.  Thui 
Hug  strangely  says,  "In  this  epistle,  Paul  is  (if  I  may  be  allowed  to  use  so 
harsh  an  expression  for  a  while)  contradicted  so  flatly,  that  it  would  seem  to 
have  been  written  in  opposition  to  some  of  his  doctrines  and  opinions."  §  i57 
It  is  of  impoitance,  therefore,  to  inquire  into  the  foundation  of  this  charge,  for 
if  it  be  so,  it  is  clear  that  either  this  epistle  or  those  of  Paul  would  not  be  cnti- 


INTRODUCTION. 


XT 


tied  to  a  place  in  the  sacred  canon.  In  order  to  this  investigation,  it  is  neces- 
sary to  inquire  to  what  extent  the  author  was  acquainted  with  the  writings  of 
Paul,  and  then  to  ask  whether  the  statements  of  James  are  susceptible  of  any 
explanation  which  will  reconcile  them  with  those  of  Paul. 

(1.)  There  is  undoubted  evidence  that  the  author  was  acquainted  with  the 
writings  of  Paul.  This  evidence  is  found  in  the  similarity  of  the  expressions 
occurring  in  the  epistles  of  Paul  and  James;  a  similarity  such  as  would  occur 
not  merely  from  the  fact  that  two  men  were  writing  on  the  same  subject,  but  such 
as  occurs  only  where  one  is  acquainted  with  the  writings  of  the  other.  Between 
two  persons  writing  on  the  same  subject,  and  resting  their  opinions  on  the  same 
general  reasons,  there  might  be  indeed  a  general  resemblance,  and  possibly  there 
might  be  expressions  used  which  would  be  precisely  the  same.  But  it  might 
happen  that  the  resemblance  would  be  so  minute  and  particular,  and  on  points 
where  there  could  be  naturally  no  such  similarity,  as  to  demonstrate  that  one  of 
the  writers  was  familiar  with  the  productions  of  the  other.  For  example,  a  man 
writing  on  a  religious  subject,  if  he  had  never  heard  of  the  Bible,  might  use 
expressions  coincident  with  some  that  are  found  there ;  but  it  is  clear  also  that 
he  might  in  so  many  cases  use  the  same  expressions  which  occur  there,  and  on 
points  where  the  statements  in  the  Bible  are  so  peculiar,  as  to  show  conclusively 
that  he  was  familiar  with  that  book.  So  also  a  man  might  show  that  he  was 
familiar  with  the  Rambler  or  the  Spectator,  with  Shakspeare  or  Milton.  Such, 
it  is  supposed,  are  the  allusions  in  the  epistle  of  James,  showing  that  he  was 
acquainted  with  the  writings  of  Paul.  Among  these  passages  are  the  fol- 
lowing : — 


i.  3.  Knowing  this,  that  the  trying 
of  your  faith  worketh  patience. 

i.  2.  Count  it  all  joy  when  ye  fall 
into  divers  temptations. 

i.  4.  Wanting  nothing, 

i.  6.  He  that  wavereth  is  like  a  wave 
of  the  sea,  driven  with  the  wind  and 
tossed. 

i.  12.  When  he  is  tried,  he  shall  re- 
ceive the  crown  of  life. 

i.  15.  When  lust  hath  conceived,  it 
bringeth  forth  sin  ;  and  sin,  when  it  is 
finished,  bringeth  forth  death. 


i.  18.  That  we  should  be  a  kind  of 
first-fruits  of  his  creatures. 

i.  21.  Lay  apart  all  filthiness  and 
superfluity  of  naughtiness,  &c. 


i.  22.  But  be  ye  doers  of  the  word, 
and  not  hearers  only,  &c. 


Rom.  v.  3.  Knowing  that  tribulation 

worketh  patience. 

Rom.  V.  3.  We  glory  in  tribulations 
also. 

1  Cor.  i.  7.  Ye  come  behind  in  no 
gift. 

Eph.  iv.  14.  Tossed  to  and  fro,  car- 
ried about  with  every  wind  of  doctrine. 

2  Tim.  iv.  8.  There  is  laid  up  for 
me  a  crown  of  righteousness. 

Rom.  vii.  7,  8.  I  had  not  known  lust, 
except  the  law  had  said  thou  shalt  not 
covet.  But  sin,  taking  occasion  by  the 
commandment,  wrought  in  me  all  man- 
ner of  concupiscence. 

Rom.  viii.  23.  Ourselves  also  which 
have  the  first-fruits  of  the  Spirit. 

Col.  iv.  8.  But  now  ye  also  put  oflf 
all  these ;  anger,  wrath,  malice,  blas- 
phemy, filthy  communications  out  of 
your  mouth. 

Rom.  ii.  13.  For  not  the  hearers  of 
the  law  are  just  before  God,  but  th« 
doers  of  the  law. 


XVI  INTRODUCTION. 

ii.  5.  Hath  not  God  chosen  the  poor  1  Cor.  i.  27.  But  God  hath  cbosen 
of  this  world,  rich  in  faith,  &c.  the  foolish  things  of  the  world,  to  con 

found  the  wise,  &c. 

Compare  also,  on  this  subject,  the  passage  in  James  v.  14 — 26,  with  Romans 
iii.  20,  seq.;  the  examples  of  Abraham  and  Rahab,  referred  to  in  ch.  ii.  21,  2.5, 
with  the  reference  to  Abraham  in  Rom.  iv.;  and  James  iv.  12,  with  Rom.  ii.  1, 
and  xiv.  4. 

These  passages  will  show  that  James  had  an  acquaintance  with  the  writings 
of  Paul,  and  that  he  was  familiar  with  his  usual  method  of  expressing  his 
thoughts.  These  allusions  are  not  such  as  two  men  would  be  likely  to  make 
who  were  total  strangers  to  each  other's  mode  of  speaking  and  of  writing. 

It  may  be  added  here,  also,  that  some  critics  have  supposed  that  there  is  an 
other  kind  of  evidence  that  James  was  acquainted  with  the  writings  of  Paul, 
than  that  which  arises  from  mere  similarity  of  expression,  and  that  he  •meant  to 
refer  to  him,  with  a  view  to  correct  the  influence  of  some  of  his  views.  Thus, 
Hug,  in  the  passage  already  referred  to  (§  157),  says,  "In  this  Epistle,  the 
apostle  Paul  is  (if  I  may  be  allowed  to  use  so  harsh  an  expression  for  a  while) 
contradicted  so  flatly,  that  it  would  seem  to  have  been  written  in  opposition  to 
some  of  his  doctrines  and  opinions.  All  that  Paul  has  taught  respecting  faith, 
its  efficacy  in  justification,  and  the  inutility  of  works,  is  here  directly  contra- 
vened." After  citing  examples  from  the  Epistle  to  the  Romans,  and  the  Epistle  of 
James,  in  support  of  this,  Hug  adds,  "  The  Epistle  was  therefore  written  of  set 
purpose  against  Paul,  against  the  doctrine  that  faith  procures  man  justification 
and  the  divine  favour."  The  contradiction  between  James  and  Paul  appeared  so 
palpable  to  Luther,  and  the  difficulty  of  reconciling  them  seemed  to  him  to  be  so 
great,  that  for  a  long  time  he  rejected  the  Epistle  of  James  altogether.  He  sub- 
sequently, however,  became  satisfied  that  it  was  a  part  of  the  inspired  canon  oi 
Scripture. 

(2.)  It  has  been,  therefore,  an  object  of  much  solicitude  to  know  how  the 
views  of  Paul  and  James,  apparently  so  contradictory,  can  be  reconciled;  und 
many  attempts  have  been  made  to  do  it.  Those  who  wish  to  pursue  this  inquiry 
to  greater  length  than  is  consistent  with  the  design  of  these  Notes,  may  consult 
Neander's  History  of  the  Planting  of  the  Christian  Church,  vol.  ii.,  pp.  1 — 23, 
228 — 2.39,  and  Dr.  Dwight's  Theology,  Serm.  Ixviii.  The  particular  considera- 
tion of  this  pertains  more  appropriately  to  the  exposition  of  the  Epistle  (see  the 
remarks  at  the  close  of  ch.  iii.)  ;  but  a  few  general  principles  may  be  laid  down 
here,  which  may  aid  those  who  are  disposed  to  make  the  comparison  between  the 
two,  and  which  may  show  that  there  is  no  designed,  and  no  real  contradiction. 

(a)  The  view  which  is  taken  of  any  object  depends  much  on  the  point  of  vision 
from  which  it  is  beheld — the  stand-point,  as  the  Germans  say  ;  and  in  order  to 
estimate  the  truthfulness  or  value  of  a  description  or  a  picture,  it  is  necessary  for  us 
to  place  ourselves  in  the  same  position  with  him  who  has  given  the  description,  or 
who  has  made  the  picture.  Two  men,  painting  or  describing  a  mountain,  a  valley, 
a  waterfall,  or  an  edifice,  might  take  such  ditferent  positions  in  regard  to  it,  that 
the  descriptions  which  they  give  would  seem  to  be  quite  contradictory  and  irre- 
concilable, unless  this  were  taken  into  the  account.  A  landscape,  sketched  from 
the  top  of  a  high  tower  or  on  a  level  plain  ;  a  view  of  Niagara  Falls,  taken  above 
or  below  the  falls — on  the  American  or  Canada  side ;  a  view  of  St.  Paul's,  taken 
from  one  side  or  another,  from  the  dome  or  when  on  the  ground,  might  be  very 


INTRODUCTION.  XTll 

different;  and  two  such  views  might  present  features  which  it  would  be  scarcely 
possible  to  reconcile  with  each  other.  So  it  is  of  moral  subjects.  Much  depends 
on  the  point  from  which  they  are  viewed,  and  from  the  bearings  and  tendencies 
of  the  doctrine  which  is  the  particular  subject  of  contemplation.  The  subject  of 
temperance,  for  example,  may  be  contemplated  with  reference,  on  the  one  hand, 
to  the  dangers  arising  from  too  lax  a  view  of  the  matter,  or,  on  the  other,  to  the 
danger  of  pressing  the  principle  too  far ;  and  in  order  to  know  a  man's  views, 
and  not  to  do  injustice  to  him,  it  is  proper  to  understand  the  particular  aspect  in 
which  he  looked  at  it,  and  the  particular  object  which  he  had  in  view. 

(Z*)  The  object  of  Paul — the  <  stand-point'  from  which  he  viewed  the  subject 
of  justi|cation — on  which  point  alone  it  has  been  supposed  that  he  and  James 
differ — was  to  show  that  there  is  no  justification  before  God,  except  by  faith ; 
that  the  meritorious  cause  of  justification  is  the  atonement ;  that  good  works  do 
not  enter  into  the  question  of  justification  as  a  matter  of  merit,  or  as  the  ground 
of  acceptance ;  that  if  it  were  not  for  faith  in  Christ,  it  would  not  be  possible  for 
man  to  be  justified.  The  point  which  he  opposes  is,  that  men  can  be  justified 
by  good  works,  by  conformity  to  the  law,  by  dependence  on  rites  and  ceremonies, 
by  birth  or  blood.  The  aim  of  Paul  is  not  to  demonstrate  that  good  works  are 
not  necessary  or  desirable  in  religion,  but  that  they  are  not  the  ground  of  justi- 
fication. The  point  of  view  in  which  he  contemplates  man,  is  before  he  is  con- 
verted, and  with  reference  to  the  question  on  what  ground  he  can  be  justified ; 
and  he  affirms  that  it  is  only  by  faith,  and  that  good  works  come  in  for  no  share 
in  justification,  as  a  ground  of  merit. 

(c)  The  object  of  James — the  *  stand-point'  from  which  he  viewed  the  subject 
— was,  to  show  that  a  man  cannot  have  evidence  that  he  is  justified,  or  that  his 
faith  is  genuine,  unless  he  is  characterized  by  good  works,  or  by  holy  living. 
His  aim  is  to  show,  not  that  faith  is  not  essential  to  justification,  and  not  that 
the  real  ground  of  dependence  is  not  the  merit  of  the  Saviour,  but  that  conform- 
ity to  the  law  of  God  is  indispensable  to  true  religion.  The  point  of  view  in 
which  he  contemplates  the  subject,  is  after  a  man  professes  to  be  justified,  and 
with  reference  to  the  question  whether  his  faith  is  genuine;  and  he  affirms  thai 
no  faith  is  of  value  in  justification  but  that  which  is  productive  of  good  works. 
By  his  own  character,  by  education,  by  the  habits  of  his  whole  life,  he  was  ac- 
customed to  look  on  religion  as  obedience  to  the  will  of  God ;  and  every  thing  in 
his  character  led  him  to  oppose  all  that  was  lax  in  principle,  and  loose  in  tend- 
ency, in  religion.  The  point  which  he  o/jj^osec?,  therefore,  was,  that  mere  faith  in 
religion,  as  a  revelation  from  God  ;  a  mere  assent  to  certain  doctrines,  without  al 
corresponding  life,  could  be  a  ground  of  justification  before  God.  This  was  the 
prevalent  error  of  his  countrymen ;  and  while  the  Jews  held  to  the  belief  of 
divine  revelation  as  a  matter  of  specJilaJiifijrait.h,Jhe--most  lax  views.. pf  meials 
prevailed,  and  they  .freely,  indulged  in  practices  entirely  inconsistent  with  true 
piety,  and  subversive  of  all  proper  views  of  religioiu  It  was  not  improper,  there- 
fore, as  Paul  had  given  prominence  to  one  aspect  of  the  doctrine  of  justifi- 
cation, showing  that  a  man  could  not  be  saved  by  dependence  on  the  works  of 
the  law,  but  that  it  must  be  by  the  work  of  Christ,  that  James  should  give  due 
prominence  to  the  other  form  of  the  doctrine,  by  showing  that  the  essential  and 
necessary  tendency  of  the  true  doctrine  of  justification,  was  to  lead  to  a  holy 
life ;  and  that  a  man  whose  life  was  not  conformed  to  the  law  of  God,  qoiuM  not 
depend  on  any  mere  assent  to  the  truth  of  religion,  or  any  speculative  faith  what- 
ever.  Both  these  statements  are  necessary  to  a  full  exposition  of  the  doctrine 
2* 


XVlll  INTRODUCTION. 

r»f  justification  ;  both  are  opposed  to  dangerous  errors ;  and  both,  therefore,  are 
essential  in  order  to  a  full  understanding  of  that  important  subject. 

(c?)  Both  these  statements  are  true.  (1.)  That  of  Paul  is  true,  that  there  can 
be  no  justification  before  God  on  the  ground  of  our  own  works,  but  that  the  real 
ground  of  justification  is  faith  in  the  great  sacrifice  made  for  sin.  (2.)  That  of 
James  is  no  less  true,  that  there  can  be  no  genuine  faith  which  is  not  productive 
of  good  works,  and  that  good  works  furnish  the  evidence  that  we  have  true 
religion,  and  are  just  before  God.  A  mere  faith ;  a  naked  assent  to  dogmas, 
accompanied  with  lax  views  of  morals,  can  furnish  no  evidence  of  true  piety. 
It  is  as  true,  that  where  there  is  not  a  holy  life  there  is  no  religion,  as  it  is  in 
cases  where  there  is  no  faith. 

It  may  be  added,  therefore,  that  the  Epistle  of  James  occupies  an  important 
place  in  the  New  Testament,  and  that  it  could  not  be  withdrawn  without  mate- 
rially marring  the  proportions  of  the  scheme  of  religion  which  is  there  revealed. 
Instead,  therefore,  of  being  regarded  as  contradictory  to  any  part  of  the  New 
Testament,  it  should  rather  be  deemed  indispensable  to  the  concinnity  and 
beauty  of  the  whole. 

Keeping  in  view,  therefore,  the  general  design  of  the  Epistle,  and  the  point 
of  view  from  which  James  contemplated  the  subject  of  religion;  the  general  cor- 
ruptions of  the  age  in  which  he  lived,  in  regard  to  morals ;  the  tendency  of  the 
Jews  to  suppose  that  mere  assent  to  the  truths  of  religion  w.as  enough  to  save 
them ;  the  liability  which  there  was  to  abuse  the  doctrine  of  Paul  on  the  subject 
of  justification, — it  will  not  be  difficult  to  understand  the  general  drift  of  thi« 
Epistle,  or  to  appreciate  its  value.  A  summary  of  its  contents,  and  a  more  par- 
ticular view  of  its  design,  will  be  found  in  the  Analyses  prefixed  to  the  seTeral 
chapters. 


THE  GENERAL 

EPISTLE   OF  JAMES 


CHAPTER  I. 

JAMES,  a  servant"  of  God  and 
of  the  Lord  Jesus  Christ,  to 


CHAPTER  I. 

ANALYSIS    OF    THE    CHAPTEU. 

This  chapter  seems  to  comprise  two 
general  classes  of  subjects  ;  the  state- 
ment in  regard  to  the  Mrst  of  which  is 
complete,  but  the  second  is  only  com- 
menced in  this  chapter,  and  is  conti- 
nued in  the  second.  The  first  is  the 
general  subject  of  temptation  and  trial 
(vs.  1 — 15);  the  second  is  the  nature 
of  true  religion  : — the  statement  that 
all  true  religion  has  its  origin  in  God, 
the  source  of  purity  and  truth,  and 
that  it  requires  us  to  be  docile  and 
meek ;  to  be  doers  of  the  word  ;  to 
bridle  the  tongue,  and  to  be  the  friends 
of  the  fatherless  and  the  widow,  vs. 
16—27. 

1.  The  general  subject  of  temptation 
or  tiial.  vs.  1 — 15.  It  is  evident  that 
those  to  whom  the  epistle  was  directed 
were,  at  that  time,  suffering  in  some 
form,  or  thatTney  were  called  to  pass 
through  temptations,  and  that  they 
needed  counsel  and  support.  They 
were  in  danger  of  sinking  in  despond- 
ency ;  of  murmuring  and  complaining, 
and  of  charging  God  as  the  author  of 
temptation  and  of  sin.  This  part  of 
the  chapter  comprises  the  following 
topics : 

1.  The  salutation,  ver.  1. 

2.  The  subject  of  temptations  or 
trials.  They  were  to  regard  it,  not  as 
a  subject  of  sorrow,  but  of  gladness 
and  joy,  that  they  were  called  to  pass 
Ibrottgh  trials ;  for,  if  borne  in  a  proper 


the  twelve  *  tribes  which  are  scat 
tered '  abroad,  greeting. 

a  Jude  1.       b  Ac.  26.  7.       c  Ac.  8.  1. 


manner,  they  would  produce  the  grace 
of  patience,  and  this  was  to  be  regarded 
as  an  object  worth  being  secured,  even 
by  much  suffering,  vs.  2 — 4. 

3.  If  in  their  trials  they  felt  that 
they  had  lacked  the  wisdom  which 
they  needed  to  enable  them  to  bear 
them  in  a  proper  manner,  they  had  the 
privilege  of  looking  to  God,  and  seek- 
ing it  at  his  hand.  This  was  a  privi- 
lege conceded  to  all,  and  if  it  were 
asked  in  faith,  without  any  wavering, 
it  would  certainly  be  granted,  vs.  6 
—7. 

4.  The  importance  and  value  of  sta- 
bility, especially  in  trials;  of  being  firm 
in  principle,  and  of  having  one  single 
great  aim  in  life.  A  man  who  wavered 
in  his  faith  would  waver  in  every  thing, 
ver.  8. 

5.  An  encouragement  to  those  who, 
in  the  trials  which  they  experienced, 
passed  through  rapid  changes  of  cir 
cumstances.  Whatever  those  changes 
were,  they  were  to  rejoice  in  them  as 
ordered  by  the  Lord.  They  were  to 
remember  the  essential  instability  of  all 
earthly  things.  The  rich  especially, 
who  were  most  disposed  to  murmur 
and  complain  when  their  circumstances 
were  changed,  were  to  remember  how 
the  burning  heat  blasts  the  beauty  of 
the  flower,  and  that  in  like  manner  all 
worldly  splendour  must  fade  away.  vs. 
9—11. 

6.  Every  m:*n  is  blessed  who  en- 
dures trials  in  ?  proper  manner,  for 
such  an  en<§uranp.e  of  trial  will  be  con* 

(19) 


20 


JAMES. 


[A.  D  60. 


nected  with  a  rich  reward — the  crown 
of  life.  ver.  12. 

7.  In  their  trials,  however;  in  the 
allurements  to  sin  which  might  be  set 
before  them ;  in  the  temptations  to 
apostatize,  or  to  do  any  thing  wrong, 
which  might  be  connected  with  their 
sufiering  condition,  they  were  to  be 
careful  never  to  charge  temptation  as 
such  on  God.  They  were  never  to 
allow  their  minds  to  feel  for  a  moment 
that  he  allured  them  to  sin,  or  placed 
an  inducement  of  any  kind  before  them 
to  do  wrong.  Every  thing  of  that 
kind,  every  disposition  to  commit  sin, 
originated  in  their  own  hearts,  and 
they  should  never  allow  themselves  to 
charge  it  on  God.  vs.  13 — 15. 

II.  The  nature  of  true  religion,  vs. 
16—27. 

1.  It  has  its  origin  in  God,  the 
source  of  every  good  gift,  the  Father 
of  lights,  who  has  of  his  own  will  be- 
gotten us  again,  that  he  might  raise  us 
to  an  exalted  rank  among  his  creatures. 
God,  therefore,  should  be  regarded  not 
as  the  author  of  sin,  but  as  the  source 
of  all  the  good  that  is  in  us.  vs.  16 — 18. 

2.  Religion  requires  us  to  be  meek 
and  docile ;  to  lay  aside  all  disposition 
to  dictate  or  prescribe,  all  irritability 
against  the  truth,  and  all  corruption 
of  heart,  and  to  receive  meekly  the 
ingrafted  word.  vs.  19 — 21. 

3.  Religion  requires  us  to  be  doers 
of  the  word,  and  not  hearers  only.  vs. 
23,  24,  25. 

4.  Religion  requires  us  to  bridle  the 
tongue,  to  set  a  special  guard  on  our 
words,  ver.  26. 

5.  Religion  requires  us  to  be  the 
friends  of  the  fatherless  and  the  widow, 
and  to  keep  ourselves  unspotted  from 
the  world,  ver.  27. 

1.  James,  a  servant  of  God.  On 
the  meaning  of  the  word  servant  in 
this  connexion,  see  Note  on  Rom.  i.  1. 
Comp.  Note  on  Philem.  16.  It  is  re- 
markable that  James  does  not  call  him- 
self an  apostle  ;  but  this  does  not  prove 
that  the  writer  of  the  epistle  was  not 


an  apostle,  for  the  same  omission  oc- 
curs in  the  epistle  of  John,  and  in  the 
epistle  of  Paul  to  the  Phi'lippians,  the 
Thessalonians,  and  to  Philemon.  It  is 
remarkable,  also,  considering  the  rela. 
tion  which  James  is  supposed  to  have 
borne  to  the  Lord  Jesus  as  his  <■  brother' 
(Gal.  i.  19;  Intro.  §  1),  that  he  did 
not  refer  to  that  as  constituting  a 
ground  of  claim  to  his  right  to  address 
others  ;  but  this  is  only  one  instance 
out  of  many,  in  the  New  Testament, 
in  which  it  is  regarded  as  a  higher 
honour  to  be  the  '  servant  of  God,'  and 
to  belong  to  his  family,  than  to  sustain 
any  relations  of  blood  or  kindred. 
Comp.  Matth,  xii.  50.  It  may  be  ob- 
served also  (Comp.  the  Intro.  §  1),  that 
this  term  is  one  which  was  peculiarly 
appropriate  to  James,  as  a  man  eminent 
for  his  integrity.  His  claim  to  respect 
and  deference  was  not  primarily  founded 
on  any  relationship  which  he  sus- 
tained ;  any  honour  of  birth  or  blood ; 
or  even  any  external  office,  but  on  the 
fact  that  he  was  a  <  servant  of  GodJ 
^  And  of  the  Lord  Jesus  Christ.    The 

<  servant  of  the  Lord  Jesus,*  is  an  ap- 
pellation which  is  often  given  to  Chris- 
tians, and  particularly  to  the  ministers 
of  religion.  They  are  his  servants, 
not  in  the  sense  that  they  are  slaves, 
but  in  the  sense  that  they  voluntarily 
obey  his  will,  and  labour  for  him,  and 
not  for  themselves.  ^  To  the  twelve 
tribes  which  are  scattered  abroad.  Gr. 

<  The  twelve  tribes  which  are  in  the 
dispersion,^  or  of  the  dispersion  (!»» ty 
biaartopa).  This  word  occurs  only 
here  and  in  1  Pet.  i.  1,  and  John  vii. 
35.  It  refers*  properly  to  those  who 
lived  out  of  Palestine,  or  who  were 
scattered  among  the  Gentiles.  There 
were  two  great '  dispersions ;'  the  East- 
ern and  the  Western.  The  first  had 
its  origin  about  the  time  when  the  ten 
tribes  were  carried  away  to  Assyaa, 
and  in  the  time  of  the  Babylonian 
captivity.  In  consequence  of  these 
events,  and  of  the  fact  that  large  num- 
bers of  the  Jews  went  to  Babylon,  and 


\.  D.  60.} 
2.  My  brethren 


CHAPTER  I. 


a  Mat.  5.  12. 


count  it  all 

1  Pet.  4.  13—16. 


Other  Eastern  countries,  for  purposes  of 
travel,  commerce,  &c.,  there  were  many 
Jews  in  the  East  in  the  times  of  the 
apostles.     The  other  was  the  Western 

<  dispersion,'  which  commenced  about 
the  time  of  Alexander  the  Great,  and 
which  was  promoted  by  various  causes, 
until  there  were  large  numbers  of  Jews 
in  Egypt  and  along  Northern  Africa, 
in  Asia  Minor,  in  Greece  proper,  and 
even  in  Rome.  To  which  of  these 
classes  this  epistle  was  directed  is  not 
known  ;  but  most  probably  the  writer 
had  particular  reference  to  those  in  the 
East.    See  the  Intro.  §  2.    The  phrase 

<  the  twelve  tribes,'  was  the  common 
term  by  which  the  Jewish  people  were 
designated,  and  was  in  use  long  after 
the  ten  tribes  were  carried  away,  leaving, 
in  fact,  but  two  of  the  twelve  in  Pales- 
tine. Corap.  N«tes  on  Acts  xxvi.  7. 
Many  have  supposed  that  James  here 
addressed  them  as  Jews,  and  that  the 
epistle  was  sent  to  them  as  such.  But 
this  opinion  has  no  probability;  for(l) 
had  this  been  the  case,  he  would  not 
have  been  likely  to  begin  his  epistle 
by  saying  that  he  was  '  a  servant  of 
Jesus  Christ,'  a  name  so  odious  to  the 
Jews ;  and  (2)  if  he  had  spoken  of 
himself  as  a  Christian,  and  had  ad- 
dressed his  countrymen  as  himself  a 
believer  in  Jesus  as  the  Messiah,  though 
regarding  them  as  Jews,  it  is  incredible 
that  he  did  not  make  a  more  distinct 
reference  to  the  principles  of  the  Chris- 
tian religion ;  that  he  used  no  argu- 
ments to  convince  them  that  Jesus  was 
the  Messiah ;  that  he  did  not  attempt 
to  convert  them  to  the  Christian  faith. 
It  should  be  added,  that  at  first  most 
converts  were  made  from  those  who 
had  been  trained  in  the  Jewish  faith, 
and  it  is  not  improbable  that  one  in 
Jerusalem,  addressing  those  who  were 
Christians  out  of  Palestine,  would  na- 
tu«*ally  think  of  them  as  of  Jewish 
origin,  and  would  be  likely  it  rddress 


joy"  when  ye 
temptations ; 


fall 


31 

into   divers 


them  as  appertaining  to  the  <  twelve 
tribes.'  The  phrase  <  the  twelve  tribes' 
became  also  a  sort  of  technical  expres- 
sion to  denote  the  people  of  God — the 
church.  ^Greeting.  A  customary  form 
of  salutation,  meaning,  in  Greek,  to 
joy,  to  rejoice ;  and  implying  that  he 
wished  their  welfare.  Comp.  Acts  xv 
23. 

2.  My  brethren.  Not  brethren  cm 
Jews,  but  as  Christians.  Comp.  eh. 
ii.  1.  ^  Count  it  all  joy.  Regard  it 
as  a  thing  to  rejoice  in ;  a  matter 
which  should  afford  you  happiness. 
You  are  not  to  consider  it  as  a  punish- 
ment, a  curse,  or  a  calamity,  but  as  a 
fit  subject  of  felicitation.  Comp.  Notes 
Matth.  v.  12.  t  When  ye  fall  into 
divers  temptations.  On  the  meaning 
of  the  word  temptations,  see  Notes  on 
Matth.  iv.  1.  It  is  now  commonly 
used  in  the  sense  of  placing  allure- 
ments before  others  to  induce  them  to 
sin,  and  in  this  sense  the  word  seems 
to  be  used  in  vs.  13,  14  of  this  chapter. 
Here,  however,  the  word  is  used  in  the 
sense  of  trials,  to  wit,  by  persecution, 
poverty,  calamity  of  any  kind.  Th«se 
cannot  be  said  to  be  direct  inducements 
or  allurements  to  sin,  but  they  try  the 
faith,  and  they  show  whether  he  who 
is  tried  is  disposed  to  adhere  to  his 
faith  in  God,  or  whether  he  will  apos- 
tatize. They  so  far  coincide  with 
temptations,  properly  so  called,  as  to 
test  the  religion  of  men.  They  differ 
from  temptations,  properly  so  called,  in 
that  they  are  not  brought  before  the 
mind  for  the  express  purpose  of  in 
ducing  men  to  sin.  In  this  sense  it  is 
true  that  God  never  tempts  men.  vs 
13,  14.  On  the  sM^iment  in  the  pas- 
sage before  us,  see  Notes  on  1  Peter,  i. 
6,  7.  The  word  divers  here  refers  to 
the  various  kinds  of  trials  which  they 
might  experience — sickness,  poverty, 
bereavement,  persecution,  &c.  They 
were  to  count  it  a  matter  of  joy  that 


23 


JAMES. 


[A.  D.  60. 


3.  Knowing  tidsy  that  the  try-  perfect  work,  that   ye  may  ba 

^      ^C    .._ X*_IiU       1 il,   fl _^ /* a. J i! a' 


mg  of  your  faith  worketh"  pa- 
tience. 

4  But  let  patience  *  have  her 

a  Ro.  5.  3. 


their  religion  was  subjected  to  any 
thing  that  tried  it.  It  is  well  for  us  to 
have  the  reality  of  our  religion  tested, 
in  whatever  way  it  may  be  done. 

3.  Knowing  this,  that  the  trying  of 
your  faith  worketh  patience.  Patience 
is  one  of  the  fruits  of  such  a  trial,  and 
the  grace  of  patience  is  worth  the  trial 
which  it  may  cost  to  procure  it.  This 
is  one  of  the  passages  which  show  that 
James  was  acquainted  with  the  writings 
of  Paul.  See  the  Intro.  §  5.  The  sen- 
timent expressed  here  is  found  in  Rom. 
V.  3.  See  Notes  on  that  verse.  Paul 
has  carried  the  sentiment  out  farther, 
and  shows  that  tribulation  produces 
other  effects  than  patience.  James 
only  asks  that  patience  may  have  its 
perfect  work,  supposing  that  every 
Christian  grace  is  implied  in  this. 

4.  But  let  patience  have  her  perfect 
work.  Let  it  be  fairly  developed ;  let 
it  produce  its  appropriate  effects  with- 
out being  hindered.  Let  it  not  be  ob- 
structed in  its  fair  influence  on  the 
soul  by  murmurings,  complaining  or 
rcoellion.  Patience  under  trials  is  fit- 
ted to  produce  important  effects  on  the 
soul,  and  we  are  not  to  hinder  them  in 
any  manner  by  a  perverse  spirit,  or  by 
opposition  to  the  will  of  God.  Every 
one  who  is  afliicted  should  desire  that 
the  fair  effects  of  affliction  should  be 
produced  on  his  mind,  or  that  there 
should  be  produced  in  his  soul  pre- 
cisely the  results  which  his  trials  are 
adapted  to  accomplish,  t  That  ye 
may  be  perfect  and  efitire.  The 
meaning  of  this^s  explained  in  the 
following  phrase — '  wanting  nothing  ;' 
that  is,  that  there  may  be  nothing 
lacking  to  complete  your  character. 
There  may  be  the  elements  of  a  good 
character  ;  there  may  be  sound  princi- 
ples, but  those  principles  may  not  be 


perfect  and  entire,  wanting  no- 
thing. 

5  If  any  of  you  lack  wisdom, 

b  Lu.  8.  15 :  21.  19. 


fully  carried  out  so  as  to  show  what 
they  are.  Afflictions,  perhaps  more 
than  any  thing  else,  will  do  this,  and 
we  should  therefore  allow  them  to  do 
all  that  they  are  adapted  to  do  in  de- 
veloping what  is  good  in  us.  The 
idea  here  is,  that  it  is  desirable  not  only 
to  have  the  elements  or  principles  of 
piety  in  the  soul,  but  to  have  them 
fairly  carried  out,  so  as  to  show  what 
is  their  real  tendency  and  value.  Comp. 
Notes  on  1  Pet.  i.  7.  On  the  word 
perfect,  as  used  in  the  Scripture,  see 
Notes  on  Job  i.  1.  The  word  ren- 
dered entire  (o^dxXj/pot)  means  whole 
in  every  part.  Comp.  Notes  on  1 
Thess.  V.  23.  The  word  occurs  only 
in  these  two  places.  The  correspond- 
ing noun  (oXox^jypta)  occurs  in  Acts 
iii.  15,  rendered  perfect  soundness. 
^  Wanthig  nothing.  « Being  left  in 
nothing ;'  that  is,  every  thing  being 
complete,  or  fully  carried  out. 

5.  If  any  of  you  lack  wisdom. 
Probably  this  refers  particularly  to  the 
kind  of  wisdom  which  they  would  need 
in  their  trials,  to  enable  them  to  beai 
them  in  a  proper  manner,  for  there  is 
nothing  in  which  Christians  more  feel 
the  need  of  heavenly  wisdom  than  in 
regard  to  the  manner  in  which  they 
should  bear  trials,  and  what  thej 
should  do  in  the  perplexities,  and  dis- 
appointments, and  bereavements  thai 
come  upon  them ;  but  the  language 
employed  is  so  general  that  what  is 
here  said  may  be  applied  to  the  need 
of  wisdom  in  all  respects.  The  parti- 
cular kind  of  wisdom  which  we  need 
in  trials  is  to  enable  us  to  understand 
their  design  and  tendency  ;  to  perform 
our  duty  under  them,  or  the  new  du- 
ties which  may  grow  out  of  them  ;  to 
learn  the  lessons  which  Gcd  designs 
to  teach,  for  he  always  designs  to  teach 


A.  D.  60. 1 


CHAPTER  L 


let  him  ask  of  God,  that "  giveth 
to  all  men  liberally,  and  upbraid- 

a  Pr.  2.  3-6. 


US  some  valuable  lessons  by  affliction  ; 
and  to  cultivate  such  views  and  feel- 
ings as  are  appropriate  under  the  pe- 
culiar forms  of  trial  which  are  brought 
upon  us ;  to  find  out  the  sins  for  which 
we  have  been  afflicted,  and  to  learn 
how  we  may  avoid  them  in  time  to 
come.  We  are  in  great  danger  of 
going  wrong  when  we  are  afflicted  ; 
of  complaining  and  murmuring;  of 
evincing  a  spirit  of  insubmission,  and 
of  losing  the  benefits  which  we  might 
have  obtained  if  we  had  submitted  to 
the  trial  in  a  proper  manner.  So  in 
all  things  we  *  lack  wisdom.*  We  are 
short-sighted ;  we  have  hearts  prone  to 
sin ;  and  there  are  great  and  important 
matters  pertaining  to  duty  and  salva- 
tion on  which  we  cannot  but  feel  that 
we  need  heavenly  guidance.  ^  Let 
him  ask  of  God.  That  is,  for  the  spe- 
cific wisdom  which  he  needs ;  the  very 
wisdom  which  is  necessary  for  him  in 
the  particular  case.  It  is  proper  to 
bear  the  very  case  before  God  ;  to  make 
mention  of  the  specific  want;  to  ask 
of  God  to  guide  us  in  the  very  matter 
wherp  we  feel  so  much  embarrassment. 
It  is  one  of  the  privileges  of  Christians, 
that  they  may  not  only  go  to  God  and 
ask  him  for  ihdit  general  wisdom  which 
is  needful  for  them  in  life,  but  that 
whenever  a  particular  emergency  arises, 
a  case  of  perplexity  and  difficulty  in 
regard  to  duty,  they  may  bring  that 
particular  thing  before  his  throne  with 
the  assurance  that  he  will  guide  them. 
Comp.  Ps.  XXV.  9.  Isa.  xxxvii.  14. 
Joel  ii.  17.  ^  That  giveth  to  all  men 
liberally.  The  word  men  here  is  sup- 
plied by  the  translators,  but  not  impro- 
perly, though  the  promise  should  be 
regarded  as  restricted  to  those  who  ask. 
The  object  of  the  writer  was  to  encou- 
rage those  who  felt-their  need  of  wis- 
dom to  go  and  ask  it  of  God,  and  it 
would  not  contribute  any  thing  to  fur- 


eth  not ;  and 
him. 


it  shall  be 


given 


Je.  29.  12. 


nish  such  a  specific  encouragement  to 
say  of  God  that  he  gives  to  all  men 
liberally  whether  they  ask  or  not.  In 
the  Scripture  the  promise  of  divine  aid 
is  always  limited  to  the  desire.  No 
blessing  is  promised  to  man  that  is  not 
sought;  no  man  can  feel  that  he  has  a 
right  to  hope  for  the  favour  of  God  who 
does  not  value  it  enough  to  pray  for  it ; 
no  one  ought  to  obtain  it  who  does  not 
prize  it  enough  to  ask  for  it.  Comp. 
Matt.  vii.  7,  8.  The  word  rendered 
liberally  (drtJuij)  means,  properly,  sim- 
ply :  that  is,  in  simplicity,  sincerity, 
reality.  It  occurs  nowhere  else  in  the 
New  Testament,  though  the  corre- 
sponding noun  occurs  in  Rom.  xii.  8 
2  Cor.  i.  12;  xi.  3,  rendered  simpli 
city;  in  2  Cor.  viii.  2;  ix.  13,  ren- 
dered liberality,  diXidi  liberal;  2  Cor. 
ix.  II,  rendered  bountifulness ;  and 
Eph.  vi.  5.  Col.  iii.  22,  rendered  sin- 
gleness, scil.,  of  the  heart.  The  idea 
seems  to  be  that  of  openness,  frankness, 
generosity ;  the  absence  of  all  that  is 
sordid  and  contracted  ;  where  there  is 
the  manifestation  of  generous  feeling, 
and  liberal  conduct.  In  a  higher  sense 
than  in  the  case  of  any  man,  all  that 
is  excellent  in  these  things  is  to  be 
found  in  God ;  and  we  may  therefore 
come  to  him  feeling  that  in  his  heart 
there  is  more  that  is  noble  and  gene- 
rous in  bestowing  favours  than  in  any 
other  being.  There  is  nothing  that  is 
stinted  and  close ;  there  is  no  partiality , 
there  is  no  withholding  of  his  favour 
because  we  are  poor,  and  unlettered, 
and  unknown,  "f  And  upbraideth  not. 
Does  not  reproach,  rebuke,  or  treat 
harshly.  He  does  not  coldly  repel  us, 
if  we  come  and  ask  what  we  need, 
though  we  do  it  often  and  with  impor- 
tunity. Comp.  Luke  xviii.  1 — 7.  The 
proper  meaning  of  the  Greek  word  is 
to  rail  at,  reproach,  revile,  chide  ;  and 
the  object  here  is  probably  to  place  tho 


24  JAMES. 

6  But  "let  him  ask  in  faith, 

a  Mar.  11.  24. 


manner  in  which  God  bestows  his  fa- 
vours in  contrast  with  what  sometimes 
occurs  among  men.  He  does  not  re- 
proach or  chide  us  for  our  past  con- 
duct ;  for  our  foolishness ;  for  our  im- 
portunity in  asking.  He  permits  us 
to  come  in  the  most  free  manner,  and 
meets  us  with  a  spirit  of  entire  kind- 
ness, and  with  promptness  in  granting 
our  requests.  We  are  not  always  sure, 
when  we  ask  a  favour  of  a  man,  that 
we  shall  not  encounter  something  that 
will  be  repulsive,  or  that  will  mortify 
us;  we  are  certain,  however,  when  we 
ask  a  favour  of  God,  that  we  shall 
never  be  reproached  in  an  unfeeling 
manner,  or  meet  with  a  harsh  response. 
^  And  it  shall  be  given  him.  Comp. 
Jer.  xxix.  12,  13.  "Then  shall  ye 
call  upon  me,  and  go  and  pray  unto 
me,  and  I  will  hearken  unto  you.  And 
ye  shall  seek  me,  and  find  me,»when 
ye  shall  search  for  me  with  your  whole 
heart."  See  also  Matt.  vii.  7,  8 ;  xxi. 
22.  Mark  xi.  24.  1  John  iii.  22 ;  v. 
14.  This  promise  in  regard  to  the 
wisdom  that  may  be  necessary  for  us, 
is  absolute,  and  we  may  be  sure  that 
if  it  be  asked  in  a  proper  manner  it 
will  be  granted  us.  There  can  be  no 
doubt  that  it  is  one  of  the  things  which 
God  is  able  to  impart ;  which  will  be 
for  our  own  good  ;  and  which,  there- 
fore, he  is  ever  ready  to  bestow.  About 
many  things  there  might  be  doubt 
whether  if  they  were  granted,  they 
would  be  for  our  real  welfare,  and 
therefore  there  may  be  a  doubt  whether 
it  would  be  consistent  for  God  to  be- 
stow them ;  but  there  can  be  no  such 
doubt  about  wisdom.  That  is  always 
for  our  good,  and  we  may  be  sure, 
therefore,  that  we  shall  obtain  that,  if 
the  request  be  made  with  a  right  spirit. 
If  it  be  asked  in  what  way  we  may  ex- 
pect he  will  bestow  it  on  us,  it  may  be 
replied,  (1.)  That  it  is  through  his 
word  —  by  enabling  us  to  see  clearly 


[A.  D.  60 

nothing  wavering.     For  he  that 
wavereth,  is  like  a  wave  of  the 


the  meaning  of  the  sacred  volume,  and 
to  understand  the  directions  which  he 
has  there  given  to  guide  us ;  (2.)  By 
the  secret  influences  of  his  Spirit  (a) 
suggesting  to  us  the  way  in  which  we 
should  go,  and  (6)  inclining  us  to  do 
that  which  is  prudent  and  wise ;  and 
(3.)  By  the  events  of  his  Providence 
making  plain  to  us  the  path  of  duly, 
and  removing  the  obstructions  which 
may  be  in  our  path.  It  is  easy  for 
God  to  guide  his  people  ;  and  they 
who  *  watch  daily  at  the  gates,  and 
wait  at  the  posts  of  the  doors'  of  wis- 
dom (Prov.  viii.  34),  will  not  be  in 
danger  of  going  astray.     Ps.  xxv.  9. 

6.  But  let  him  ask  in  faith.  See 
the  passages  referred  to  in  ver.  5 
Comp.  Notes  on  Matt.  vii.  7,  and  on 
Heb.  xi.  6.  We  cannot  hope  to  ob- 
tain any  favour  from  God  if  there  is 
not  faith,  and  where,  as  in  regard  to 
the  wisdom  necessary  to  guide  us,  we 
are  sure  that  it  is  in  accordance  with 
his  will  to  grant  it  to  us,  we  'may 
come  to  him  with  the  utmost  conti 
dence,  the  most  entire  assurance  tha- 
it  will  be  granted.  In  this  case,  we 
should  come  to  God  without  a  doubt 
that  if  we  ask  with  a  proper  spirit,  the 
very  thing  that  we  ask  will  be  bestowed 
on  us.  We  cannot  in  all  other  cases 
be  so  sure  that  what  we  ask  will  be  fot 
our  good,  or  that  it  will  be  in  accord- 
ance with  his  will  to  bestow  it,  and 
hence  we  cannot  in  such  cases  come 
with  the  same  kind  of  faith.  We  can 
then  only  come  with  unwavering  con- 
fidence in  God  that  he  will  do  what  is 
right  and  best,  and  that  if  he  sees  that 
what  we  ask  will  be  for  our  good,  ho 
will  Hestow  it  upon  us.  Here,  how- 
ever, nothing  prevents  our  coming  with 
the  assurance  that  the  very  thing  which 
we  ask  will  be  conferred  on  us.  \  No- 
thing wavering,  (^^r^hiv Biaxpivofifvoi) 
<  Doubting  or  hesitatmg  as  to  nothing, 
or  in  no  respect.'     See  Acts  xx.  20  • 


A.  D.  60.]  CHAPTER  I.  25 

sea  driven  with  the   wind   and        8  A   double-minded    man    is 


tossed. 

7  For  let  not  that  man  think 
that  he  shall  receive  any  thing 
of  the  Lord. 


xi.  12.  In  regard  to  the  matter  under 
consideration,  there  is  to  be  no  hesi- 
tancy, no  doubting,  no  vacillation  of 
the  mind.  We  are  to  come  to  God 
with  the  utmost  confidence  and  assur- 
ance. ^  For  he  that  waver eth,  is  like 
a  wave  of  the  sea,  &c.  The  propriety 
and  beauty  of  this  comparison  will  be 
seen  at  once.  The  wave  of  the  sea 
has  no  stability.  It  is  at  the  mercy  of 
every  wind,  and  seems  to  be  driven 
and  tossed  every  way.  So  he  that 
comes  to  God  with  unsettled  convic- 
tions and  hopes,  is  liable  to  be  driven 
about  by  every  new  feeling  that  may 
spring  up  in  the  mind.  At  one  mo- 
ment hope  and  faith  impel  him  to  come 
to  God ;  then  the  mind  is  at  once  filled 
with  uncertainty  and  doubt,  and  the 
soul  is  agitated  and  restless  as  the 
ocean.  Comp.  Isa.  Ivii.  20.  Hope  on 
the  one  hand,  and  the  fear  of  not  ob- 
taining the  favour  which  is  desired  on 
the  other,  keep  the  mind  restless  and 
discomposed. 

7.  For  let  not  that  man  think  that 
he  shall  obtain  any  thing  from  the 
Lord.  Comp.  Heb.  xi.  6.  A  man  can 
hope  for  favour  from  God  only  as  he 
puts  confidence  in  him.  He  sees  the 
heart,  and  if  he  sees  that  there  is  no 
belief  in  his  existence,  or  his  perfec- 
tions; no  real  trust  in  him,  no  reliance 
on  his  promises,  his  wisdom,  his  grace, 
it  cannot  be  proper  that  he  should  grant 
an  answer  to  our  petitions.  This  v^ill 
account  sufficiently  for  the  fact  that 
there  are  so  many  prayers  unanswered ; 
that  we  so  frequently  go  to  the  throne 
of  grace,  and  are  sent  empty  away.  A 
man  that  goes  to  God  in  such  a  state 
af  mind,  should  not  expect  to  receive 
any  favour. 

8.  A  double-minded  man.  The  word 


unstable  in  all  his  ways. 

9  Let  the  brother  of  low  de- 
gree '  rejoice  in  that  he  is  exalted. 

1  or,  glory. 


here  used,  6t,|/i;;^o5,  occurs  only  here  and 
inch.  iv.  8.  It  means  properly  one 
who  has  two  souls  ;  then  one  who  is 
wavering  or  inconstant.  It  is  applica- 
ble to  a  man  who  has  no  settled  prin- 
ciples, who  is  controlled  by  passion, 
who  is  influenced  by  popular  feeling, 
who  is  now  inclined  to  one  opinion  or 
course  of  conduct,  and  now  to  another. 
\  Is  unstable  in  all  his  ways.  That  is, 
not  merely  in  regard  to  prayer,  the 
point  particularly  under  discussion,  but 
in  respect  to  every  thing.  From  the 
instability  which  the  wavering  must 
evince  in  regard  to  prayer,  the  apostle 
lakes  occasion  to  make  the  general  re- 
mark concerning  such  a  man,  that 
stability  and  firmness  could  be  expected 
on  no  subject.  The  hesitancy  which 
he  manifested  on  that  one  subject 
would  extend  to  all ;  and  we  might 
expect  to  find  such  a  man  irresolute 
and  undetermined  in  all  things.  This 
is  always  true.  If  we  find  a  man  who 
takes  hold  of  the  promises  of  God  with 
firmness ;  who  feels  the  deepest  assur- 
ance when  he  prays  that  God  will  hear 
prayer  ;  who  always  goes  to  him  with- 
out hesitation  in  his  perplexities  and 
trials,  never  wavering,  we  shall  find  one 
who  is  firm  in  his  principles,  steady  in 
his  integrity,  settled  in  his  determina- 
tions, and  steadfast  in  his  plans  of  life  ; 
a  man  whose  character  we  shall  feel 
that  we  understand,  and  in  whom  we 
can  confide.  Such  a  man  eminently 
was  Luther ;  and  the  spirit  which  is 
thus  evinced  by  taking  firmly  hold  of 
the  promises  of  God  is  the  best  kind 
of  religion. 

9.  Let  the  brother  of  loiu  degree. 
This  verse  seems  to  introduce  a  new 
topic,  which  has  no  other  connexion 
wjlh  what  precedes  than  that  th©  apo»> 


26 


JAMES. 


[A.  I)  no 


10  But  the  rich,  in  that  he  is 
made  low    because  as  the  flower 


tie  is  discussing  the  general  subject  of 
trials.  Comp.  ver.  2.  Turning  from  the 
consideration  of  trials  in  general,  he 
passes  to  the  consideration  of  a  par- 
ticular kind  of  trials,  that  which  results 
from  a  change  of  circumstances  in  life, 
from  poverty  to  affluence,  and  from 
affluence  to  poverty.  The  idea  which 
seems  to  have  b^en  in  the  mind  of 
the  apostle  is,  that  there  is  a  great 
and  important  trial  of  faith  in  any 
reverse  of  circumstances ;  a  trial  in 
being  elevated  from  poverty  to  riches, 
or  in  being  depressed  from  a  state  of 
affluence  to  want.  Wherever  change 
occurs  in  the  external  circumstances 
of  life,  there  a  man's  religion  is  put 
to  the  test,  and  there  he  should  feel 
that  God  is  trying  the  reality  of  his 
faith.  The  phrase  <  of  low  degree' 
(I'artfM'oj)  means  one  in  humble  cir- 
cumstances ;  one  of  lowly  rank  or  em- 
ployment ;  one  in  a  condition  of  de- 
pendence or  poverty.  It  stands  here 
particularly  opposed  to  one  who  is  rich, 
and  the  apostle  doubtless  had  his  eye, 
in  the  use  of  this  word,  on  those  who 
had  been  poor.  T[  Rejoice,  marg.  glory. 
Not  because,  being  made  rich,  he  has 
the  means  of  sensual  gratification  and 
indulgence  ;  not  because  he  will  now 
be  regarded  as  a  rich  man,  and  will 
feel  that  he  is  above  want  \  not  even 
because  he  will  have  the  means  of 
doing  good  to  otherd.  Neither  of  these 
was  the  idea  in  the  mind  of  the  apostle, 
but  it  was,  that  the  poor  man  that  is 
made  rich  should  rejoice  because  his 
faith  and  the  reality  of  his  religion 
are  now  iHed ;  because  a  test  is  fur- 
nished which  will  show,  in  the  new 
circumstances  in  which  he  is  placed, 
whether  his  piety  is  genuine.  In 
fact,  there  is  almost  no  trial  of  re- 
ligion which  is  more  certain  and 
decisive  than  that  furnished  by  a 
sudden  transition  from  poverty  to 
affluence,    from    adversity  to    prospe- 


of  the  grass"  he  shall  pass  away. 

a  l3.  40.  6. 


rity,  from  sickness  to  health.  There 
is  much  religion  in  the  world  that 
will  bear  the  ills  of  poverty,  sick- 
ness, and  persecution  ;  or  that  will 
bear  the  temptations  arising  from  pros- 
perity, and  even  affluence,  which  will 
not  bear  the  transition  from  one  to  the 
other,  as  there  is  many  a  human  frame 
that  could  become  accustomed  to  bear 
either  the  steady  heat  of  the  equator, 
or  the  intense  cold  of  the  north,  that 
could  not  bear  a  rapid  transition  from 
the  one  to  the  other.  See  this  thought 
illustrated  in  the  Notes  on  Phil.  iv.  12. 
1  In  that  he  is  exalted.  A  good  man 
might  rejoice  in  such  a  transition  be- 
cause it  would  furnish  him  the  means 
of  being  more  extensively  useful  5  most 
persons  would  rejoice  because  such  a 
condition  is  that  for  which  men  com 
monly  aim,  and  because  it  would  fur. 
nish  them  the  means  of  display,  of 
sensual  gratification,  or  of  ease ;  but 
neither  of  these  is  the  idea  of  the 
apostle.  The  thing  in  which  we  ar* 
to  rejoice  in  the  transitions  of  life  is, 
that  a  test  is  furnished  of  our  piety  \ 
that  a  trial  is  applied  to  it  which  ena- 
bles us  to  determine  whether  it  is 
genuine.  The  most  important  thing 
conceivable  for  us  is  to  know  whether 
we  are  true  Christians,  and  we  should 
rejoice  in  every  thing  that  will  enable 
us  to  settle  this  point. 

10.  B\it  the  rich,  in  that  he  is 
made  low.  That  is,  because  his  pro- 
perty is  taken  away,  and  he  is  made 
poor.  Such  a  transition  is  often  the 
source  of  the  deepest  sorrow,  but  the 
apostle  says  that  even  in  that  a  Chris- 
tian may  find  occasion  for  thanksgiving. 
The  reasons  for  rejoicing  in  this  man- 
ner, which  the  apostle  seems  to  have 
had  in  view,  were  these:  (1)  because 
it  furnished  a  test  of  the  reality  of  re- 
ligion, by  showing  that  it  is  adapted  to 
sustain  the  soul  in  this  great  trial ;  that 
it  cannot  only  bear  prosperity,  but  thai 


A.D  60.] 


CHAPTER  I. 


27 


11  For  the  sun  is  no. sooner 
risen  with  a  burning  heat,  but 
it  withereth  the  grass,  and  the 
flower  thereof  falleth,  and    the 


it  can  bear  the  rapid  transition  from 
that  state  to  one  of  poverty ;  and  (2) 
because  it  would  furnish  to  the  mind 
an  impressive  and  salutary  illustration 
of  the  fact  that  all  earthly  glory  is  soon 
to  fade  away.  I  may  remark  here, 
that  the  transition  from  affluence  to 
poverty  is  often  borne  by  Christians 
with  the  manifestation  of  a  most  lovely 
spirit,  and  with  an  entire  freedom  from 
murmuring  and  complaining.  Indeed, 
there  are  more  Christians  who  could 
safely  bear  a  transition  from  afHuence 
to  poverty,  from  prosperity  to  adversity, 
than  there  are  who  could  bear  a  sudden 
transition  from  poverty  to  affluence. 
Some  of  the  loveliest  exhibitions  of 
piety  which  I  have  ever  witnessed  have 
been  in  such  transitions  ;  nor  have  I 
seen  occasion  anywhere  to  love  reli- 
gion more  than  in  the  ease,  and  grace, 
and  cheerfulness,  with  which  it  has 
enabled  those  accustomed  long  to  more 
elevated  walks,  to  descend  to  the  com- 
paratively humble  lot  where  God  places 
them.  New  grace  is  imparted  for  this 
new  form  of  trial,  and  new  traits  of 
Christian  character  are  developed  in 
these  rapid  transitions,  as  some  of  the 
most  beautiful  exhibitions  of  the  laws 
of  matter  are  brought  out  in  the  rapid 
transitions  in  the  laboratory  of  the 
chemist.  \  Because  as  the  flower  of 
ike  grass  he  shall  pass  away.  That  is, 
since  it  is  a  fact  that  he  will  thus  pass 
away,  he  should  rejoice  that  he  is  re- 
minded of  it.  He  should,  therefore, 
esteem  it  a  favour  that  this  lesson  is 
brought  impressively  before  his  mind. 
To  learn  this  effectually,  though  by 
the  loss  of  property,  is  of  more  value 
to  him  than  all  his  wealth  would  be  if 
he  were  forgetful  of  it.  The  compa- 
rison of  worldly  splendour  with  the 
fading  flower  of  the  field,  is  one  that  is 
common  in  Scripture.     It  is  probable 


grace  of  the  fashion  of  it  perish- 
eth:  so  also  shall  the  rich  man 
fade  away  in  his  ways. 

12  Blessed   is  the  man   thai 


that  James  had  his  eye  on  the  pas 
sage  in  Isaiah  xl.  6 — 8.  See  Notes  oi 
that  passage.  Comp.  Notes  on  1  Pet 
i.  24,  25.  See  also  Ps.  ciii.  15.  Matt 
vi.  28—30. 

1 1 .  For  the  sun  is  no  sooner  riser 
with  a  burning  heat.  Isaiah  (xl.  7) 
employs  the  word  wind,  referring  to  a 
burning  wind  that  dries  up  the  flowers. 
It  is  probable  that  the  apostle  also  refers 
not  so  much  to  the  sun  itself,  as  to  the 
hot  and  fiery  wind  called  the  simoom, 
which  often  rises  with  the  sun,  and 
which  consumes  the  green  herbage  of 
the  fields.  So  Rosenmiiller  and  Bloom- 
field  interpret  it.  "J  It  withereth  the 
grass.  Isa.  xl.  7.  It  withereth  the 
stalk,  or  that  which,  when  dried,  pro- 
duces hay  or  fodder;  the  word  hero 
used  being  commonly  employed  in  the 
latter  sense.  The  meaning  is,  that  tho 
effect  of  the  hot  wind  is  to  wither  the 
stalk  or  spire  which  supports  the  flower, 
and  when  that  is  dried  up,  the  flower 
itself  falls.  This  idea  will  give  increased 
beauty  and  appropriateness  to  the  fig 
ure — that  man  himself  isj  blasted  and 
withered,  and  then  that  all  the  external 
splendour  which  encircled  him  falls  to 
the  ground,  like  a  flower  whose  sup- 
port is  gone.  ^  And  the  grace  of  the 
fashion  of  it  perisheth.  Its  beauty  dis- 
appears, t  So  shall  the  rich  man  fade 
away  in  his  ways.  That  is,  his  splen- 
dour, and  all  on  which  he  prided  him- 
self, shall  vanish.  The  phrase  '  in  his 
ways,'  according  to  Rosenmiiller,  refers 
to  his  counsels, his  plans,  his  purposes; 
and  the  meaning  is,  that  the  rich  man, 
with  all  by  which  he  is  known,  shall 
vanish.  A  man's  <  ways,'  that  is,  his 
mode  of  life,  or  those  things  by  which 
he  appears  before  the  world,  may  have 
somewhat  the  same  relation  to  him 
which  the  flower  has  to  the  stalk  on 
which  it  grows,  and  by  wUch  it  is  su» 


28 


JAMES. 


[A.  D.  ea 


endureth  temptation:  for  when 
he  is  tried,  he  shall  receive  the 
crown"  of  life,  which''  the  Lord 

tained.  The  idea  of  James  seems  to 
be,  that  as  it  was  indisputable  that  the 
rich  man  must  soon  disappear,  with  ail 
that  he  had  of  pomp  and  splendour  in 
the  view  of  the  world,  it  was  well  for 
him  to  be  reminded  of  it  by  every 
change  of  condition ;  and  that  he  should 
therefore  rejoice  in  tha  providential  dis- 
pensation by  which  his  property  would 
be  taken  away,  and  by  which  the  real- 
ity of  his  religion  would  be  tested.  We 
should  rejoice  in  any  thing  by  which 
it  can  be  shown  whether  we  are  pre- 
pared for  heaven  or  not. 

1 2.  Blessed  is  the  man  that  endureth 
temptation.  The  apostle  seems  here  to 
use  the  word  temptation  in  the  most 
general  sense,  as  denoting  any  thing 
that  will  try  the  reality  of  religion, 
whether  affliction,  or  persecution,  or  a 
direct  inducement  to  sin  placed  before 
the  mind.  The  word  temptation  ap- 
pears in  this  chapter  to  be  used  in  two 
senses ;  and  the  question  may  arise, 
why  the  apostle  so  employs  it.  Comp. 
vs.  2,  13.  But,  in  fact,  the  word 
temptation  is  in  itself  of  so  general  a 
character  as  to  cover  the  whole  usage, 
and  to  justify  the  manner  in  which  it 
is  employed.  It  denotes  any  thing 
that  will  try  or  test  the  reality  of  our 
religion  ;  and  it  may  be  applied,  there- 
fore, either  to  afflictions  or  to  direct  so- 
licitations to  sin ;  the  latter  being  the 
sense  in  which  it  is  now  commonly 
employed.  In  another  respect,  also, 
essentially  the  same  idea  enters  into 
both  the  ways  in  which  the  word  is 
employed.  Affliction,  persecution,  sick- 
ness, &c.,  may  be  regarded  as,  in  a 
certain  sense,  temptations  to  sin ;  that 
is,  the  question  comes  before  us  whe- 
ther we  will  adhere  to  the  religion  on 
account  of  which  we  are  persecuted,  or 
apostatise  from  it,  and  escape  these 
sufferings;  whether  in  sickness  and 
we  will  be  patient  and  submis- 


hath  proAiised  to  them  that  love 
him. 


a2Ti.4.  8.    Re.  2. 10. 


b  Is.  64.  4. 


sive  to  that  God  who  lays  his  hand 
upon  us,  or  revolt  and  murmur.  In 
each  and  every  case,  whether  by  afflic- 
tion, or  by  direct  allurements  to  do 
wrong,  the  question  comes  before  the 
mind  whether  we  have  religion  enough 
to  keep  us,  or  whether  we  will  yield  to 
murmuring,  to  rebellion,  and  to  sin. 
In  these  respects,  in  a  general  sense, 
all  forms  of  trial  may  be  regarded  as 
temptation.  Yet  in  the  following 
verse  (13)  the  apostle  would  guard  this 
from  abuse.  So  far  as  the  form  of  trial 
involved  an  allurement  or  inducement 
to  sin,  he  says  that  no  man  should  re- 
gard it  as  from  God.  That  cannot  be 
his  design.  The  trial  is  what  he  aims 
at,  not  the  sin.  In  the  verse  before  us 
he  says,  that  whatever  may  be  the  form 
of  the  trial,  a  Christian  should  rejoice 
in  it,  for  it  will  furnish  an  evidence 
that  he  is  a  child  of  God.  t  For  when 
he  is  tried.  In  any  way — if  he  bears 
the  trial.  1  He  shall  receive  the  crown 
of  life.  See  Notes  on  2  Tim.  iv.  8. 
It  is  possible  that  James  had  that  pas- 
sage in  his  eye.  Comp.  the  Intro.,  §  5. 
1  Which  the  Lord  hath  promised. 
The  sacred  writers  often  speak  of  such 
a  crown  as  promised,  or  as  in  reserve 
for  the  children  of  God.  2  Tim.  iv.  8. 
1  Pet.  v.  4.  Rev.  ii.  10  ;  iii.  11 ;  iv.  4. 
t  Those  that  love  him.  A  common 
e,Kpression  to  denote  those  who  are 
truly  pious,  or  who  are  his  friends.  It 
is  sufficiently  distinctive  to  characterize 
them,  for  the  great  mass  of  men  do  not 
love  God.     Comp.  Rom.  i.  30. 

13.  Let  no  man  say  when  he  is 
tempted,  I  am  tempted  of  God.  See 
the  remarks  on  the  previous  verse.  The 
apostle  here  seems  to  have  had  his  eye 
on  whatever  there  was  in  trial  of  any 
kind  to  induce  us  to  commit  sin — whe- 
ther by  complaining,  by  murmuring^ 
by  apostacy,  or  by  yielding  to  sin.  So 
far  as  that  was  concerned,  he  said  that 


A.  D.  60.]  CHAPTER  I. 

13  Let  no  man  say  when  he 
IS  tempted,  I  am  tempted  of  God : 
for  God  cannot  be  tempted  with 


29 


no  one  should  charge  it  on  God.  He 
did  nothing  in  any  way  with  a  view 
to  induce  men  to  do  evil.  That  was 
only  an  incidental  thing  in  the  trial, 
and  was  no  part  of  the  divine  purpose 
or  design.  The  apostle  felt  evidently 
that  there  was  great  danger,  from  the 
general  manner  in  which  the  word 
temptation  was  used,  and  from  the 
perverse  tendency  of  the  heart,  that,  it 
would  be  charged  on  God  that  he  so 
arranged  these  trials,  and  so  influenced 
the  mind,  as  to  present  inducements  to 
sin.  Against  this,  it  was  proper  that 
an  inspired  apostle  should  bear  his  so- 
lemn testimony;  so  to  guard  the  whole 
subject  as  to  show  that  whatever  there 
was  in  any  form  of  trial  that  could  be 
regarded  as  an  inducement  or  allure- 
ment to  sin,  is  not  the  thing  which  he 
contemplated  in  the  arrangement,  and 
does  not  proceed  from  him.  It  has  its 
origin  in  other  causes;  and  if  there 
was  nothing  in  the  corrupt  human 
mind  itself  leading  to  sin,  there  would 
be  nothing  in  the  divine  arrangement 
that  would  produce  it.  ^  For  God 
cannot  be  templed  with  evil.  Marg. 
evils.  The  sense  is  the  same.  The 
object  seems  to  be  to  show  that  in  re- 
gard to  the  whole  matter  of  temptation 
it  does  not  pertain  to  God.  Nothing 
can  be  presented  to  his  mind  as  an  in- 
ducement to  do  wrong,  and  as  little 
can  he  present  any  thing  to  the  mind 
of  man  to  induce  him  to  sin.  Tempt- 
ation is  a  subject  which  does  not  per- 
tain to  him.  He  stands  aloof  from  it 
altogether.  In  regard  to  the  particular 
statement  here,  that  '  God  cannot  be 
tempted  with  evil,'  or  to  do  evil,  there 
can  be  no  doubt  of  its  truth,  and  it 
furnishes  the  highest  security  for  the 
welfare  of  the  universe.  There  is  no- 
thing iji  him  that  has  a  tendency  to 
wrong ;  there  can  be  nothing  presented 
from  without  to  induce  him  to  do 
3* 


'evil,  neither  tempteth  he   any 
man: 

1  or,  evils. 


wrong.  (1.)  There  is  no  evil  passion 
to  be  gratified,  as  there  is  in  men* 
(2.)  There  is  no  want  of  power,  so 
that  an  allurement  could  be  presented 
to  seek  what  he  has  not;  (3.)  There 
is  no  want  of  wealth,  for  he  has  infi- 
finite  resources,  and  all  that  there  is  or 
can  be  is  his  (Ps.  1. 1 0, 1 1)  ;  (4.)  There 
is  no  want  of  happiness,  that  he  should 
seek  happiness  in  sources  which  are 
not  now  in  his  possession.  Nothing, 
therefore,  could  be  presented  to  the  di- 
vine mind  as  an  inducement  to  do 
evil.  I  Neither  tempteth  he  any  man. 
That  is,  he  places  nothing  before  any 
human  being  with  a  view  to  induce 
him  to  do  wrong.  This  is  one  of  the 
most  positive  and  unambiguous  of  all 
the  declarations  in  the  Bible,  and  one 
of  the  most  important.  It  may  be 
added,  that  it  is  one  which  stands  in 
opposition  to  as  many  feelings  of  the 
human  heart  as  perhaps  any  other  one. 
We  are  perpetually  thinking  —  the 
heart  suggests  it  constantly — that  God 
does  place  before  us  inducements  to 
evil,  with  a  view  to  lead  us  to  sin. 
This  is  done  in  many  ways :  (a)  Mea 
take  such  views  of  his  decrees  as  if  the 
doctrine  implied  that  he  meant  that  we 
should  sin,  and  that  it  could  not  be 
otherwise  than  that  we  should  sin. 
(A)  It  is  felt  that  all  things  are  under 
his  control,  and  that  he  has  made  his 
arrangements  with  a  design  that  men 
should  do  as  they  actually  do.  (c)  It 
is  said  that  he  has  created  us  with  just 
such  dispositions  as  we  actually  have, 
and  knowing  that  we  would  sin.  (c?) 
It  is  said  that,  by  the  arrangements  of 
his  Providence,  he  actually  places  in- 
ducements before  us  to  sin,  knowing 
that  the  effect  will  be  that  we  will  fall 
into  sin,  when  he  might  easily  have 
prevented  it.  (e)  It  is  said  that  he 
suffers  some  to  tempt  others,  when  ha 
might  easily  prevent  it  if  ho  chose,  an<j 


80 


JAMES. 


fA.  D.  60. 


14  But  every  man  is  tempted, 
when  he  is  drawn  away  of  his 
own  "lust,  and  enticed. 

15  Then  when  lust  hath  *  con- 
that  this  is  the  same  as  tempting  them 
himself.  Now,  in  regard  to  these 
things,  there  may  be  much  which  we 
cannot  explain,  and  much  which  often 
troubles  the  heart  even  of  the  good  ; 
yet  the  passage  before  us  is  explicit  on 
one  point,  and  all  these  things  must 
be  held  in  consistency  with  that — that 
God  does  not  place  inducements  before 
us  with  a  view  that  we  should  sin,  or 
in  order  to  lead  us  into  sin.  None  of 
his  decrees,  or  his  arrangements,  or  his 
desires,  are  based  on  that,  but  all  have 
some  other  purpose  and  end.  The 
real  force  of  temptation  is  to  be  traced 
to  some  other  source — to  ourselves,  and 
not  to  God.     See  the  next  verse. 

14.  But  every  man  is  tempted  when 
he  is  dravjn  away  of  his  own  lust. 
That  is,  the  fountain  or  source  of  all 
temptation  is  in  man  himself.  It  is 
true  that  external  inducements  to  sin 
may  be  placed  before  him,  but  they 
would  have  no  force  if  there  was  not 
something  in  himself  to  which  they 
corresponded,  and  over  which  they 
might  have  power.  There  must  be 
some  '  lust ;'  some  desire  ;  some  incli- 
nation ;  something  which  is  unsatisfied 
now,  which  is  made  the  foundation  of 
the  temptation,  and  which  gives  it  all 
its  power.  If  there  were  no  capacity 
for  receiving  food,  or  desire  for  it,  ob- 
jects placed  before  us  appealing  to  the 
appetite  could  never  be  made  a  source 
of  temptation  ;  if  there  were  nothing  in 
the  soul  which  could  be  regarded  as 
the  love  of  acquisition  or  possession, 
gold  would  furnish  no  temptation  ;  if 
there  were  no  sensual  propensities,  we 
ehould  be  in  that  quarter  above  the 
power  of  temptation.  In  each  case, 
and  in  every  form,  the  power  of  the 
temptation  is  laid  in  some  propensity 
of  our  nature,  some  desire  of  that  which 
we  do  not  now  possess.     The  word , 


ceived,  it  bringeth  forth  sin  :  and 
sin,  when  it  is  finished,  bringeth 
forth  death.<= 

a  Hos.  13.  9.       b  Job  15.  35.      c  Eo.  6.  21-23. 


rendered  '  lusf^  in  this  place  (l^ti^/iua), 
is  not  employed  here  in  the  narrow 
sense  in  which  it  is  now  commonly 
used,  as  denoting  libidinousness.  It 
means  desire  in  general  ;  an  earnest 
wish  for  any  thing.  Notes,  Eph.  iv. 
22.  It  seems  here  to  be  used  with  re- 
ference to  the  original  propensities  of 
our  nature — the  desires  implanted  in 
us,  which  are  a  stimulus  to  employ- 
ment— as  the  desire  of  knowledge,  of 
food,  of  power,  of  sensual  gratifications 
— and  the  idea  is,  that  a  man  may  be 
drawn  along  by  these  beyond  the  pre- 
scribed limits  of  indulgence,  and  in  the 
pursuit  of  objects  that  are  forbidden. 
He  does  not  stop  at  the  point  at  which 
the  law  requires  him  to  stop,  and  is 
therefore  guilty  of  transgression.  This 
is  the  source  of  all  sin.  The  original 
propensity  may  not  be  wrong,  but  may 
be  perfectly  harmless — as  in  the  case 
of  the  desire  of  food,  &c.  Nay,  it  may 
furnish  a  most  desirable  stimulus  to 
action  ;  for  how  could  the  human  pow 
ers  be  called  forth,  if  it  were  not  for 
this  1  The  error,  the  fault,  the  sin,  is 
not  restraining  the  indulgence  where 
we  are  commanded  to  do  it,  either  in 
regard  to  the  objects  sought,  or  in  re- 
gard  to  the  degree  of  indulgence. 
t  And  enticed.  Entrapped,  caught  ; 
that  is,  he  is  seized  by  this  power  and 
held  fast ;  or  he  is  led  along  and  be- 
guiled until  he  falls  into  sin,  as  in  a 
snare  that  springs  suddenly  upon  him. 
15.  The7i  when  lust  hath  conceived. 
Comp.  Job  XV.  35.  The  allusion  here 
is  obvious.  The  meaning  is,  when  the 
desire  which  we  have  naturally  is 
quickened,  or  made  to  act,  the  result  is 
that  sin  is  produced.  As  our  desires 
of  good  lie  in  the  mind  by  nature ;  as 
our  propensities  exist  as  they  were  cie- 
ated,  they  cannot  be  regarded  as  sin, 
or  treated  as  such,  but  when  they  are 


A.  D.  60.] 


CHAPTER  I. 


31 


indulged  ;  when  plans  of  .^ratification 
are  formed ;  when  they  are  developed 
in  actual  life,  th^  effect  is  sin.  In  the 
mere  desire  of  good,  of  happiness,  of 
food,  of  raiment,  there  is  no  sin;  it  be- 
comes sin  when  indulged  in  an  impro- 
per manner,  and  when  it  leads  us  to 
seek  that  which  is  forbidden  —  to  in- 
vade the  rights  of  others,  or  in  any  way 
to  violate  the  laws  of  God.  The  Rab- 
bins have  a  metaphor  which  strongly 
expresses  the  general  sense  of  this  pas- 
sage :  « Evil  concupiscence  is  at  the 
beginning  like  the  thread  of  a  spider's 
\¥eb  ;  afterwards  it  is  like  a  cart  rope." 
Sanhedrin,  fol.  99.  ^  It  hringeth 
forth  sin.  The  result  is  sin  ;  open, 
actual  sin.  When  that  which  is  con- 
ceived in  the  heart  is  matured,  it  is 
Been  to  be  sin.  The  design  of  all  this 
is  to  show  that  sin  is  not  to  be  traced 
to  God,  but  to  man  himself;  and  in 
order  to  this,  the  apostle  says  that  there 
is  enough  in  the  heart  of  man  to  ac- 
count for  all  actual  sin,  without  sup- 
posing that  it  is  caused  by  God.  The 
solution  which  he  gives  is,  that  there 
are  certain  propensities  in  man  which, 
when  they  are  suffered  to  act  them- 
selves out,  will  account  for  all  the  sin 
in  the  world.  In  regard  to  those  na- 
tive propensities  themselves,  he  does 
not  say  whether  he  regards  them  as 
sinful  and  blameworthy  or  not;  and  the 
probability  is,  that  he  did  not  design  to 
enter  into  a  formal  examination,  or  to 
make  a  formal  statement,  of  the  nature 


looked  at  man  as  he  is — as  a  creature 
of  God — as  endowed  with  certain  ani- 
mal propensities  —  as  seen  in  fact  to 
have  strong  passions  by  nature,  and  he 
ichowed  that  there  was  enough  in  him 
to  account  for  the  existence  of  sin 
without  bringing  in  the  agency  of  God, 
or  charging  it  on  him.  In  reference  to 
those  propensities,  it  may  be  observed 
that  there  are  two  kinds,  either  of 
which  may  account  for  the  existence 
of  sin,  but  which  are  frequently  both 
lombired.     There  are,  first,  our  natu- 


ral propensities ;  those  which  we  have 
as  men,  as  endowed  with  an  animal 
nature,  as  having  constitutional  desires 
to  be  gratified,  and  wants  to  be  sup- 
plied. Such  Adam  had  in  innocence; 
such  the  Saviour  had  ;  and  such  are 
to  be  reg'arded  as  in  no  respect  in  them- 
selves sinful  and  wrong.  Yet  they 
may,  in  our  case,  as  they  did  in  Adam, 
lead  us  to  sin,  because,  under  their 
strong  influence,  we  may  be  led  to  de- 
sire that  which  is  forbidden,  or  which 
belongs  to  another.  But  there  are, 
secondly,  the  propensities  and  inclina- 
tions which  we  have  as  the  result  of 
the  fall,  and  which  are  evil  in  theii 
nature  and  tendency ;  which  as  a  mat- 
ter of  course,  and  especially  when  com- 
bined with  the  former,  lead  to  open 
transgression.  It  is  not  always  easy 
to  separate  these,  and  in  fact  they  are 
often  combined  in  producing  the  actual 
guilt  of  the  world.  It  often  requires  a 
close  analysis  of  a  man's  own  mind  to 
detect  these  different  ingredients  in  his 
conduct,  and  the  one  often  gets  the 
credit  of  the  other.  The  apostle  James 
seems  to  have  looked  at  it  as  a  simple 
matter  of  fact,  with  a  common  sense 
view,  by  saying  that  there  were  desires 
(ijtc^'ixla^)  in  a  man's  own  mind 
which  would  account  for  all  the  actual 
sin  in  the  world,  without  charging  it 
on  God.  Of  the  truth  of  this,  no  one 
can  entertain  a  doubt.  |  And  sin, 
when  it  is  finished,  hringeth  forth 
death.     The  result  of  sin,  when  it  is 


of  these  propensities  themselves.     He  .fully  carried  out,  is  death — death  in  all 


forms.  The  idea  is,  that  death,  in 
whatever  form  it  exists,  is  to  be  traced 
to  sin,  and  that  sin  will  naturally  and 
regularly  produce  it.  There  is  a  strong 
similarity  between  this  declaration  and 
that  of  the  apostle  Paul  (Rom.  vi.  21 
— 23),  and  it  is  probable  that  James 
had  that  passage  in  his  eye.  See  the 
sentiment  illustrated  in  the  Notes  on 
that  passage,  and  on  Romans  v.  12. 
Any  one  who  indulges  in  a  sinful 
thought  or  corrupt  desire,  should  reflect 
that  it  may  end  in  el^ath — death  tern- 


32 

16  Do  not   err,  my  beloved 
brethren. 

17  Every  "good  gift,  and  every 
perfect  gift  is  from  above,  and 

a  Jno.  3.  27.     1  Co.  4.  7. 


JAMES.  [A.D.  60. 

Cometh  down  from  the  Fathei 
of  lights,  with  whom  *is  no  va- 
riableness, neither  shadow  of 
turning. 

b  1  Sa.  15.  29.    Mai.  3.  6. 


poral  and  eternal.  Its  natural  tendency 
will  be  to  produce  such  a  death.  This 
reflection  should  induce  us  to  check  an 
«vil  thought  or  desire  at  the  beginning. 
Not  for  one  moment  should  we  indulge 
in  it,  for  soon  it  may  secure  the  mas- 
tery and  be  beyond  our  control,  and  the 
end  may  be  seen  in  the  grave,  and  the 
awful  world  of  wo. 

16.  Do  not  err,  my  beloved  brethren. 
This  is  said  as  if  there  were  great  dan- 
ger of  error  in  the  point  under  consi- 
deration. The  point  on  which  he 
would  guard  them,  seems  to  have  been 
in  respect  to  the  opinion  that  God  was 
the  author  of  sin,  and  that  the  evils  in 
the  world  are  to  be  traced  to  him. 
There  was  great  danger  that  they  would 
embrace  that  opinion,  for  experience 
has  shown  that  it  is  a  danger  into 
which  men  are  always  prone  to  fall. 
Some  of  the  sources  of  this  danger  have 
been  already  alluded  to.  Notes  on 
ver.  13.  To  meet  the  danger,  he  says 
that,  so  far  is  it  from  being  true  that  God 
is  the  source  of  evil,  he  is  in  fact  the 
author  of  all  that  is  good :  every  good 
gift,  and  every  perfect  gift  (ver.  17),  is 
from  him.  ver.  18. 

17.  Evert/  good  gift,  and  every  per- 
fect gift.  The  difference  between 
good  and  perfect  here,  it  is  not  easy 
to  mark  accurately.  It  may  be  that 
the  former  means  that  which  is  bene- 
volent in  its  character  and  tendency  ; 
the  latter  that  which  is  entire,  where 
there  is  nothing  even  apparently  want- 
ing to  complete  it ;  where  it  can  be  re- 
garded as  good  as  a  whole  and  in  all 
its  parts.  The  general  sense  is,  that 
God  is  the  author  of  all  good.  Every 
thing  that  is  good  on  the  ear'h  we  are 
to  trace  to  him  ;  evil  has  another  origin. 
Comp.  Malth.  xiii.  28.  1  Is  from 
above.     From  God,  who  is  often  repre- 


sented as  dwelling  above — in  heaven, 
t  And  Cometh  down  from  the  Father 
of  lights.  From  God,  the  source  and 
fountain  of  all  light.  Light,  in  the 
Scriptures,  is  the  emblem  of  knowledge, 
purity,  happiness;  and  God  is  often 
represented  as  light.  Comp.  1  John  i. 
5.  Notes  1  Tim.  vi.  16.  There  is, 
doubtless,  an  allusion  here  to  the 
heavenly  bodies,  among  which  the  sun 
is  the  most  brilliant.  It  appears  to  us 
to  be  the  great  original  fountain  of  light, 
diffusing  its  radiance  over  all  worlds. 
No  cloud,  no  darkness  seems  to  come 
from  the  sun,  but  it  pours  its  rich  efful- 
gence on  the  farthest  part  of  the  uni- 
verse. So  it  is  with  God.  There 
is  no  darkness  in  him  (1  John  i.  6)  ; 
and  all  the  moral  light  and  purity  which 
there  is  in  the  universe  is  to  be  traced 
to  him.  The  word  Father  here  is 
used  in  a  sense  which  is  common  in 
Hebrew  (Comp.  Notes  Matth.  i.  1)  as 
denoting  that  which  is  the  source  of 
any  thing,  or  that  from  which  any 
thing  proceeds.  Comp.  Notes  on  Isa. 
ix.  6.  1  With  whom  is  no  variable- 
ness, neither  shadovj  of  turning.  The 
design  here  is  clearly  to  contrast  God 
with  the  sun  in  a  certain  respect.  As 
the  source  of  light,  there  is  a  strong 
resemblance.  But  in  the  sun  there  are 
certain  changes.  It  does  not  shine  on 
all  parts  of  the  earth  at  the  same  tim6, 
nor  in  the  same  manner  all  the  year. 
It  rises  and  sets ;  it  crosses  the  line 
and  seems  to  go  far  to  the  south,  and 
sends  its  rays  obliquely  on  the  earth ; 
then  it  ascends  to  the  north,  recrosses 
the  line,  and  sends  its  rays  obliquely 
on  southern  regions.  By  its  revolu- 
tions it  produces  the  changes  of  the 
seasons,  and  makes  a  constant  vaiiety 
on  the  earth  in  the  productions  of  dif- 
ferent climes.     In  this  respect  God  i* 


A.  D.  60.]  CHAPTER  I. 

l8»Of  "his  own  will  begat  he 
lis  with  the  word  of  truth,  that 

•  a  Jno.  1.  13. 


39 


hot  indeed  like  the  sun.  With  him 
there  is  no  variableness,  not  even  the 
appearance  of  turning.  He  is  always 
the  same,  at  all  seasons  of  the  year, 
and  in  all  ages ;  there  is  no  change  in 
his  character,  his  mode  of  being,  his 
purposes  and  plans.  What  he  was 
millions  of  ages  before  the  worlds 
were  made,  he  is  now ;  what  he  is 
now  he  will  be  countless  millions  of 
ages  hence.  We  may  be  sure  that 
whatever  changes  there  may  be  in 
human  affairs ;  whatever  reverses  we 
may  undergo ;  whatever  oceans  we 
may  cross,  or  whatever  mountains  we 
may  climb,  or  in  whatever  worlds  we 
may  hereafter  take  up  our  abode,  God 
is  the  same. — The  tvord  which  is  here 
rendered  variableiiess  (rtopaWujys})  oc- 
curs nowhere  else  in  the  New  Testa- 
ment. It  means  change,  alteration, 
vicissitude,  and  would  properly  be  ap- 
plied to  the  changes  observed  in  as- 
tronomy. See  the  examples  quoted  in 
Wetstein.  The  phrase  rendered  shadow 
of  turning  would  properly  refer  to  the 
different  shade  or  shadow  cast  by  the 
sun  from  an  object,  in  its  various  revo- 
lutions, in  rising  and  setting,  and  in  its 
changes  at  the  different  seasons  of  the 
year.  God,  on  the  other  hand,  is  as 
if  the  sun  stood  in  the  meridian  at 
noon-day,  and  never  cast  any  shadow. 
18.  Of  his  own  will.  Gr.  willing. 
/3ovX,>7^£cj.  The  idea  is,  that  the  fact 
that  we  are  « begotten'  to  be  his  chil- 
dren is  to  be  traced  solely  to  his  will. 
He  purposed  it,  and  it  was  done.  The 
antecedent  in  the  case  on  which  all  de- 
pended was  the  sovereign  will  of  God. 
See  this  sentiment  explained  in  the 
Notes  on  John  i.  13.  Comp.  Notes  on 
Eph.  i.  5.  When  it  is  said,  however, 
that  he  has  done  this  by  his  mere 
will,  it  is  not  to  be  inferred  that  there 
was  no  reason  why  it  should  be  done, 
or  that  the  exercise   of  his  will  was 


we  should  be  a  kind  of  first-fruits 
'"of  his  creatures. 

b  Je.  2.  3.    Ep.  1.  12.    Re.  14.  4. 


arbitrary,  but  only  that  his  will  deter 
mined    the    matter,   and    that    is    the 
cause  of  our  conversion.     It  is  not  to 
be  inferred  that  there  are  not  in  all 
cases  good  reasons  why  God  wills  as 
he  does,  though  those  reasons  are  not 
often    stated    to   us,  and    perhaps    we 
could    not    comprehend   them  if  they 
were.     The   object   of    the   statement 
here  seems  to  be  to  direct  the  mind  up 
to  God  as  the  source  of  good  and  not 
evil f    and    among   the  most  eminent 
illustrations  of  his   goodness   is    this, 
that  by  his  mere  will,  without  any  ex- 
ternal power  to  control  him,  and  where 
there  could  be  nothing  but  benevolence, 
he  has  adopted  us  into  his  family,  and 
given  us  a  most  exalted  condition,  as 
renovated  beings,  among  his  creatures. 
^  Begat  he  us.     The  Greek  word  here 
is  the  same  which  in  ver.  1^  is  ren- 
dered <  bringeth  forth' — "  sin  bringeth 
forth  death."     The  word  is  perhaps 
designedly  used  here  in  contrast  with 
that,  and  the  object  is  to  refer  to  a  dif- 
ferent kind  of  production,  or  bringing 
forth,  under  the  agency  of  sin,  and  the 
agency  of  God.     The   meaning   here 
is,  that  we  owe  the  beginning  of  our 
spiritual  life  to  God.    f  With  the  word 
of  truth.     By  the  instrumentality  of 
truth.     It  was  not  a  mere  creative  act, 
but  it  was  by  truth  as  the  seed  or  germ. 
There   is   no   effect  produced    in    our 
minds  in  regeneration  which  the  truth         / 
is  not  fitted  to  produce,  and  the  agency 
of  'God  in  the  case  is  to  secure  its  fair 
and  full  influence  on  the  soul,    f  Thai 
we  should  be  a  kind  of  first-fruits  of 
his  creatures.   Comp.  Eph.  i.  12.    For 
the   meaning   of    the   word    rendered 
first-fruits,  see  Note  on  Rom.  viii.  23. 
Comp.  Rom.  xi.  6  ;  xvi.  5.    1  Cor.  xv 
20,  23;  xvi.  15.    Rev.  xiv.  4.     It  does 
not  elsewhere  occur  in  the  New  Testa- 
ment.    It  denotes  properly  that  which 
is  first  taken  from  any  thing ;  the  por- 


M 


JAMES. 


[A.  D.  60 


19    Wherefore,    my   beloved 
brethren,  let  every  man  be  swift 


tion  which  was  usually  oflared  to  God. 
The  phrase  here  does  not  primarily 
denote  eminence  in  honour  or  degree, 
but  refers  rather  to  time — the  first  in 
time ;  and  in  a  secondary  sense  it  is 
then  used  to  denote  the  honour  attached 
to  that  circumstance.  The  meaning 
here  is,  either  (1)  that,  under  the  gospel, 
those  who  were  addressed  by  the  apos- 
tles had  the  honour  of  being  first  called 
into  his  kingdom  as  a  part  of  that 
glorious  harvest  which  it  was  designed 
to  gather  in  this  world,  and  that  the 
goodness  of  God  was  manifested  in 
thus  furnishing  the  first-fruits  of  a 
most  glorious  harvest;  or  (2)  the  re- 
ference may  be  to  the  rank  and  dignity 
which  all  who  are  born  again  would 
have  among  the  creatures  of  God  in 
virtue  of  the  new  birth. 

19.  Wherefore,  my  beloved  brethren. 
The  connexion  is  this :  <  since  God  is 
the  only  source  of  good ;  since  he 
tempts  no  man ;  and  since  by  his  mere 
sovereign  goodness,  without  any  claim 
on  our  part,  we  have  had  the  high  hon- 
our conferred  on  us  of  being  made  the 
first-fruits  of  his  creatures,  we  ought 
to  be  ready  to  hear  his  voice,  to  sub- 
due all  our  evil  passions,  and  to  bring 
our  souls  to  entire  practical -obedience.' 
The  necessity  of  obedience,  or  the  doc- 
trine that  the  gospel  is  not  only  to 
be  learned  but  practised,  is  pursued  at 
length  in  this  and  the  following  chapter. 
The  particular  statement  here  (vs.  19 
—21)  is,  that  religion  requires  us  to  be 
meek  and  docile  ;  to  lay  aside  all  irrita- 
bility against  the  truth,  and  all  pride 
of  opinion,  and  all  corruption  of  heart, 
and  to  receive  meekly  the  ingrafted 
word  See  the  analysis  of  the  chapter. 
^  Let  every  man  be  swift  to  hear, 
%low  to  speak.  That  is,  primarily,  to 
hear  God  ;  to  listen  to  the  instructions 
of  that  truth  by  which  we  have  been 
begotten,  and  brought  into  so  near  re- 


to  hear,  slow  'to  speak,  slaw  Ha 
wrath : 

a,Ec.  5.  2.  JPr.  16.  32. 


lation  to  him.  At  the  same  time, 
though  this  is  the  primary  sense  of 
the  phrase  here,  it  may  be  regarded  as 
inculcating  the  general  doctrine  that 
we  are  to  be  more  ready  to  hear  than 
to  speak ;  or  that  we  are  to  be  disposed 
to  learn  always,  and  from  any  source. 
Our  appropriate  condition  is  rather  that 
of  learners  than  instructors ,-  and  the 
attitude  of  mind  which  we  should  cul- 
tivate is  that  of  a  readiness  to  receive 
information  from  any  quarter.  The 
ancients  have  some  sayings  on  this 
subject  which  are  well  worthy  of  our 
attention.  "  Men  have  two  ears,  and 
but  one  tongue,  that  they  should  hear 
more  than  they  speak."  "  The  ears 
are  always  open,  ever  ready  to  receive 
instruction  ;  but  the  tongue  is  sur- 
rounded with  a  double  row  of  teeth, 
to  hedge  it  in,  and  to  keep  it  within 
proper  bounds."  See  Benson.  So  Va- 
lerius Maximus,  vii.  2.  <How  noble 
was  the  response  of  Xenocrates  !  When 
he  met  the  reproaches  of  others  with  a 
profound  silence,  some  one  asked  him 
why  he  alone  was  silent  ?  Because, 
says  he,  I  have  sometimes  had  occasion 
to  regret  that  I  have  spoken,  never  that 
I  was  silent.'  See  Wetstein.  So  the 
son  of  Sirach,  <  Be  swift  to  hear,  and 
with  deep  consideration  (jV  ^xpo^ijua) 
give  answer.'  ch.  v.  11.  So  the  Rab- 
bins have  some  similar  sentiments. 
"  Talk  little  and  work  much."  Pirkey 
Aboth.  c.  i.  15.  «  The  righteous  speak 
little  and  do  much  ;  the  wicked  speak 
much  and  do  nothing."  Bava  Metsia, 
fol.  87.  A  sentiment  similar  to  that 
before  us  is  found  in  Ecclesiastes  v.  2. 
"  Be  not  rash  with  thy  mouth,  and  let 
not  thine  heart  be  hasty  to  utter  any 
thing  before  God."  So  Prov.  x.  1 9.  *'  In 
the  multitude  of  words  there  wanteth 
not  sin."  xiii.  .3.  "  He  that  keepeth 
his  mouth  keepeth  his  life."  xv.  2. 
"  The  tongue  of  the  wise  useth  know- 


A.D.SO.] 

20  For  the  wrath  of  man 
worketh  not  the  righteousness 
of  God. 


CHAPTER  I.  35 

21   Wherefore   lay  apart  'all 
filthiness     and     superfluity    of 

a  Col.  3.  5-8.    He.  12.  1.     1  Pe.  2.  1.  2. 


ledge  aright,  but  the  mouth  of  fools 
poureth   out  foolishness."     ^  Slow  to 
\  wrath.     That  is,  we  are  to  govern  and 
\restrain  our  temper ;  we  are  not  to  give 
indulgence  to  excited  and  angry  pas- 
sions.   Comp.  Prov.  xvi.  32.   «'  He  that 
I  is  slow  to    anger  is  greater  than  the 
mighty  ;  and  he  that  ruleth  his  spirit 
than  he  that  taketh  a  city."     See  also 
'  on  this  subject,  Job  v.  2.  Prov.  xxxvii. 
8;  xi.  17;  xiii.  10;  xiv.  16;  xv.  18;  xix. 
19 ;  xxii.  24;  xxv.  28.  Eccl.  vii.  9.  Rom. 
xii.  17.     1  Thess.  v.  14.     1  Pet.  iii.  8. 
The  particular  point  here  is,  however, 
not  that  we  should  be  slow  to  wrath  as 
a  general  habit  of  mind,  which  is  in- 
;^deed  most  true,  but  in  reference  par- 
ticularly to  the  reception  of  the  truth. 
ir'     'We    should    lay  aside   all    anger  and 
\i\y-   wrath,  and  should  come  to  the  investi- 
^" "^gation  of  truth  with  a  calm  mind,  and 
€^  fan  imperturbed  spirit.    A  state  of  wrath 
(or  anger  is  always  unfavourable  to  the 
■investigation  of  truth.     Such  an  inves- 
Itigation  demands  a  calm  spirit,  and  he 
■jwhose  mind  is  excited  and  enraged  is 
inot  in  a  condition  to  see  the  value  of 
truth,  or  to  weigh  the  evidence  for  it. 

20.  For  the  wrath  of  man  worketh 
not  the  righteousness  of  God.  Does 
not  produce  in  the  life  that  righteous- 
i  ness  which  GoJ  requires.  Its  tendency 
lis  not  to  incline  us  to  keep  the  law,  but 
to  break  it;  not  to  induce  us  to  em- 
brace the  truth,  but  the  opposite.  The 
meaning  of  this  passage  is  not  that  our 
wrath  will  make  God  either  more  or  less 
righteous  ;  but  that  its  tendency  is  not 
,Vto  produce  that  upright  course  of  life, 
i  and  love  of  truth,  which  God  requires. 
A  man  is  never  sure  of  doing  right 
under  the  influence  of  excited  feelings  ; 
be  mai/  do  that  which  is  in  the  highest 
lense  wrong,  and  which  he  will  re- 
gret all  his  life.  The  particular  mean- 
ing of  this  passage  is,  that  wrath  in 


the  mind  of  man  will  not  have  any 
tendency  to  make  him  righteous.  It 
is  only  that  candid  state  of  mind  which 
will  lead  him  to  embrace  the  truth 
which  can  be  hoped  to  have  such  an 
effect. 

21.  Wherefore.  In  view  of  the  fact 
that  God  has  begotten  us  for  his  own 
service;  in  view  of  the  fact  that  ex- 
cited feeling  tends  only  to  wrong,  let 
us  lay  aside  ail  that  is  evil,  and  submit 
ourselves  wholly  to  the  influence  of 
truth.  %  Lai/ apart  all  filthiness.  The 
word  here  rendered  filthiness,  occurs 
nowhere  else  in  the  New  Testament. 
It  means  properly  filth ;  and  then  is 
applied  to  evil  conduct  considered  as 
disgusting  or  offensive.  Sin  may  be 
contemplated  as  a  wrong  thing;  as  a 
violation  of  law  ;  as  evil  in  its  nature 
and  tendency,  and  therefore  to  be 
avoided;  or  it  may  be  contemplated  as 
disgusting,  offeiisive,  loathsome.  To  a 
pure  mind  this  is  one  of  its  most  odious 
characteristics ;  for  to  such  a  mind  sin 
in  any  form  is  more  loathsome  than  the 
most  offensive  object  can  be  to  any  of 
the  senses.  ^  And  superfluity  of 
naughtiness.  Literally,  <  abounding  of 
evil.'  It  is  rendered  by  Doddridge, 
"  overflowing  of  malignity  ;"  by  Tindal, 
"superfluity  of  maliciousness;"  by 
Benson,  "superfluity  of  malice;"  by 
Bloomfield,  "  petulance."  The  phrase 
<  superfluity  of  naughtiness,'  or  of  evil, 
does  not  exactly  express  the  sense,  as 
if  we  were  only  to  lay  aside  tl:.»t  which 
abounded,  or  which  is  superfluous, 
though  we  might  retain  that  which 
does  not  come  under  this  description  . 
but  the  object  of  the  apostle  is  to  ex. 
press  his  deep  abhorrence  of  the  thing 
referred  to  by  strong  and  emphatic 
language.  He  had  just  spoken  of  sin 
in  one  aspect,  asfllthy,  loathsome,  de 
testable;    here  he   designs  to   expretK 


36 


JAMES. 


[A.  D.  60. 


naughtiness,    and   receive    with 
meekness   the    engrafted    word, 
which    is    able    to    save    your 
souls. 
22  But  be  ye  doers  "of  the 

a  Mat.  7.  21. 


his  abhorrence  of  it  by  a  still  more 
emp'aatic  description,  and  he  speaks  of 
it  nU  merely  as  an  evil,  but  as  an  evil 
abounding,  overjlowing ;  an  evil  in 
the  highest  degree.  The  thing  referred 
to  had  the  essence  of  evil  in  it  (xa.xia')  ; 
but  it  was  not  merely  evil,  it  was  evil 
that  was  aggravated,  that  was  over- 
flowing, that  was  eminent  in  degree 
(?t£pKJ(J£ta).  The  particular  reference 
in  these  passages  is  to  the  reception 
of  the  truth,  and  the  doctrine  taught 
is,  that  a  corrupt  mind,  a  mind  full  of 
sensuality  and  wickedness,  is  not  fa- 
vourable to  the  reception  of  the  truth. 
It  is  not  fitted  to  see  its  beauty,  to 
appreciate  its  value,  to  understand  its 
just  claims,  or  to  welcome  it  to  the 
soul.  Purity  of  heart  is  the  best  pre- 
paration always  for  seeing  the  force 
of  truth,  t  And  receive  with  meek- 
ness. That  is,  open  the  mind  and  heart 
xo  instruction,  and  to  the  fair  influence 
of  truth.  Meekness,  gentleness,  docility, 
are  everywhere  required  in  receiving 
the  instructions  of  religion,  as  they  are 
in  obtaining  knowledge  of  any  kind. 
See  Notes  on  Matth.  xviii.  2,  3.  1  The 
engrafted  word.  The  gospel  is  here 
represented  under  the  image  of  that 
which  is  implanted  or  engrafted  from 
another  source  ;  by  a  figure  that  would 
be  readily  understood,  for  the  art  of 
engrafting  is  everywhere  known. 
Sometimes  the  gospel  is  represented 
under  the  image  of  seed  sown  (Comp. 
Mark  vi.  14,  seq.)  ;  but  here  it  is  under 
the  figure  of  a  shoot  implanted  or  en- 
grafted, that  produces  fruit  of  its  own, 
whatever  may  be  the  original  character 
of  the  tree  into  which  it  is  engrafted. 
Comp.  Notes  on  Rom.  xi.  17.  The 
meaning  here  is,  that  we  should  allow 


word,  and  not  hearers  only,  de- 
ceiving your  own  selves. 

23  For  if  any  be  a  hearer  of 
the  word,  and  not  a  doer,  he  is 
like  unto  a  man  beholding  his 
natural  face  in  a  glass : 


the  principles  of  the  gospel  to  be  thus 
engrafted  on  our  nature;  that  however 
crabbed  or  perverse  our  nature  may  be ; 
or  however  bitter  and  vile  the  fruits 
which  it  might  bring  forth  of  its  own 
accord,  it  might,  through  the  engrafted 
word,  produce  the  fruits  of  righteous- 
ness. ^  Which  is  able  to  save  your 
souls.  It  is  not,  therefore,  a  weak  and 
powerless  thing,  merely  designed  to 
show  its  own  feebleness,  and  to  give 
occasion  for  God  to  work  a  miracle ; 
but  it  has  power,  and  is  adapted  to 
save.  Comp.  Notes  on  Rom.  i.  16;  1 
Cor.  i.  18;  2  Tim.  iii.  15. 

22.  But  be  ye  doers  of  the  word, 
and  not  hearers  only.  Obey  the  gospel, 
and  do  not  merely  listen  to  it.  Comp. 
Matth.  vii.  21.  t  Deceiving  your  own 
selves.  It  is  implied  here,  that  by 
merely  hearing  the  word  but  not  doing 
it,  they  would  deceive  their  own  souls. 
The  nature  of  this  deception  was  this, 
that  they  would  imagine  that  that  was 
all  which  was  required,  whereas  the 
main  thing  was  that  they  should  be 
obedient.  If  a  man  supposes  that  by 
a  mere  punctual  attendance  on  preach- 
ing, or  a  respectful  attention  to  it,  he 
has  done  all  that  is  required  of  him, 
he  is  labouring  under  a  most  gross  self- 
deception.  And  yet,  there  are  multi- 
tudes who  seem  to  imagine  that  they 
have  done  all  that  is  demanded  of  them 
when  they  have  heard  attentively  the 
word  preached.  Of  its  influence  on 
their  lives,  and  its  claims  to  obedience, 
they  are  utterly  regardless. 

23,  24.  For  if  any  be,  «&c.  The 
ground  of  the  comparison  in  these 
verses  is  obvious.  The  apostle  refers 
to  what  all  persons  experience,  the  fact 
that  we  do  not  retain  a  distinct  impres- 


A.  D.  60.]  CHAPTER  I. 

24  For  he  beholdeth  himself, 
and  goeth  his  way,  and  straight- 
way forgetteth  what  manner  of 
man  he  was. 

25  But  whoso  looketh  "into 

aSCo.  3.  18. 


(sion  of  ourselves  after  we  have  looked 
in  a  mirror.  While  actually  looking 
in  the  mirror,  we  see  all  our  features, 
and  can  trace  them  distinctly  ;  when 
we  turn  away,  the  image  and  the  im- 
pression both  vanish.  When  looking 
in  the  mirror,  we  can  see  all  the  defects 
and  blemishes  of  our  person  ;  if  there 
is  a  scar,  a  deformity,  a  feature  of  ugli- 
ness, it  is  distinctly  before  the  mind  ; 
/but  when  we  turn  away,  that  is  '  out  of 
"(sight,  and  out  of  mind.'  When  unseen 
,  It  gives  no  uneasiness,  and,  even  if  <jca- 
pable  of  correction,  we  take  no  pains 
to  remove  it.  So  when  we  hear  the 
word  of  God.  It  is  like  a  mirror  held 
up  before  us.  In  the  perfect  precepts 
of  the  law,  and  the  perfect  requirements 
of  the  gospel,  we  see  our  own  short- 
comings and  defects,  and  perhaps  think 
that  we  will  correct  them.  But  we 
turn  away  immediately,  and  forget  it 
all.  If,  however,  we  were  "  doers  of 
the  word,"  we  should  endeavour  to 
remove  all  those  defects  and  blemishes 
in   our  moral  character,  and  to  bring 

Hour  whole  souls  into  conformity  with 
what  the  law  and  the  gospel  require. 
The  phrase  '  natural  face'  (Gr.  face  of 
birth')  means  the  face  or  appearance 
which  we  have  in  virtue  of  our  natural 
birth.  The  word  glass  here  means 
mirror.  Glass  was  not  commonly 
used  for  mirrors  among  the  ancients, 
but  they  were  made  of  polished  plates 
_  -r-cf  metal.  See  Notes  on  Isa.  iii.  24, 
and  Job  xxxvii.  18. 

24.  For  he  beholdeth  himself.  While 
he  looks  in  the  mirror  he  sees  his  true 
appearance.  t  -^nd  goeth  his  way, 
and  straightway  forgetteth.  As  soon 
as  he  goes  away,  he  forgets  it.  The 
apostle  does  not  refer  to  any  intention 


the  perfect  law  of  libeity,  *and 
continueth  therein,  he  being  not 
a  forgetful  hearer,  but  a  doer  of 
the  work,  this  man  'shall  be 
blessed  in  his  'deed. 

b  Ps.  119,  45.      c  Lu.  6.  47,  &c.       i  or,  doing' 

on  his  part,  but  to  what  is  known-  to 
occur  as  a  matter  of  fact,  t  What 
manner  of  person  he  was.  How  he 
looked ;  and  especially  if  there  was 
any  thing  in  his  appearance  that  re- 
quired correction. 

25.  But  whoso  looketh  (rtapaxv^aj). 
This  word  means,  to  stoop  down  neaf 
by  any  thing;  to  bend  forward  near  so 
as  to  look  at  any  thing  more  closely. 
See  the  word  explained  in  the  Notes 
on  1  Pet.  i.  12.  The  idea  here  is  that 
of  a  close  and  attentive  observation. 
The  object  is  not  to  contrast  the  man- 
ner of  looking  in  the  glass,  and  in  the- 
law  of  liberty,  implying  that  the  former 
was  a  '  careless  beholding,  and  the  lat- 
ter an  attentive  and  careful  looking,  as 
Doddridge,  Rosenmiiller,  Bloomfield, 
and  others  suppose,  for  the  word  used 
in  the  former  case  (xcktsvor^as)  implies 
intense  or  accurate  observation,  as 
really  as  the  word  used  here  ;  but  the 
object  is  to  show  that  if  a  man  would 
attentively  look  into,  and  continue  in 
the  law  of  liberty,  and  not  do  as  one 
who  went  away  and  forgot  how  he 
looked,  he  would  be  blessed.  The  em- 
phasis is  not  in  the  manner  of  looking, 
it  is  on  the  duty  of  continuing  or  perse- 
vering in  the  observance  of  the  law. 
t  The  perfect  law  of  liberty.  Referring 
to  the  law  of  God,  or  his  will,  how- 
ever made  known,  as  the  correct  stand-  ,• 
ard  of  conduct.  It  is  called  the  per-  . 
feet  law,  as  being  wholly  free  from  all  \ 
defects ;  being  just  such  as  a  law  ought  ] 
to  be.  Corap.  Ps,  xix.  7.  It  is  called 
the  law  of  liberty,  or  freedom,  because 
it  is  a  law  producing  freedom  from  the 
servitude  of  sinful  passions  and  lusts 
Comp.  Ps.  cxix.  45 ;  Notes  on  Rom 
vi.  1 6 — 18.    ^  And  continueth  therein 


38 


JAMES. 


[A.D.  60 


26  If  any  man  among  you 
seem  to  bo  religious,  and  bri- 
dleth  not   his  tongue,  "but  de- 


He  must  not  merely  look  at  the  law,  or 
see  what  he  is  by  comparing  himself 
with  its  requirements,  but  he  must 
yield  steady  obedience  to  it.  Notes  on 
John  xiv.  21.  H  This  man  shall  be 
blessed  in  his  deed  Marg.  doing.  The 
meaning  is,  that  he  shall  be  blessed  in 
the  very  act  of  keeping  the  law.  It 
will  produce  peace  of  conscience ;  it 
will  impart  happiness  of  a  high  order  to 
his  mind  ;  it  will  exert  a  good  influence 
over  his  whole  soul.  Ps.  xix.  11.  « In 
keeping  of  them  there  is  great  reward." 
26.  If  any  man  among  you  seem 
to  be  religious.  Pious,  or  devout. 
That  is,  if  he  does  not  restrain  his 
tongue,  his  other  evidences  of  religion 
f  arc  worthless.  A  man  may  undoubt- 
I  edly  have  many  things  in  his  character 
\  which  stem  to  be  evidences  of  the  ex- 
I  istence  of  religion  in  his  heart,  and  yet 
there  may  be  some  one  thing  that  shall 
show  that  all  those  evidences  are  false. 
Religion  is  designed  to  produce  an  ef- 
fect on  our  whole  conduct ;  and  if  there 
is  any  one  thing  in  reference  to  which 
it  does  not  bring  us  under  its  control, 
that  one  thing  may  show  that  all  other 
appearances  of  piety  are  worthless. 
1  And  bridleth  not  his  tongue.  Re- 
strains or  curbs  it  not,  as  a  horse  is 
restrained  with  a  bridle.  There  may 
have  been  some  reason  why  the  apostle 
referred  to  this  particular  sin  which  is 
now  unknown  to  us ;  or  he  may  per- 
haps have  intended  to  select  this  as  a 
specimen  to  illustrate  this  idea,  that  if 
there  is  any  one  evil  propensity  which 
religion  does  not  control,  or  if  there  is 
any  one  thing  in  respect  to  which  its 
influence  is  not  felt,  whatever  other 
tvidenees  of  piety  there  may  be,  this 
will  demonstrate  that  all  those  appear- 
ances of  religion  are  vam.  For  reli- 
gion is  designed  to  bring  the  whole 
man  under  con'rol,  and  to  subdue  every 


ceiveth  his  own  heart,  this  man's 
reliorion  is  vain. 


a  Ps.  34.  13. 


faculty  of  the  body  and  mind  to  its  de- 
mands. If  the  tongue  is  not  restrained, 
or  if  there  is  any  unsubdued  propensity 
to  sin  whatever,  it  proves  that  there  ia 
no  true  rehgion.y  t  But  deceiveth  his 
own  heart.  Implying  that  he  does  de- 
ceive his  heart  by  supposing  that  any 
evidence  can  prove  that  he  is  under  the 
influence  of  religion  if  his  tongue  is 
unrestrained.  Whatever  love,^r  zeal, 
or  orthodoxy,  or  gift  in  preaching  or  in 
prayer  he  may  have,  this  one  evil  pro- 
pensity will  neutralize  it  all,  and  show 
that  there  is  no  true  religion  at  heart. 
H  This  mayi's  religion  is  vain.  As 
alL  religion  must  be  which  does  not 
control  all  the  faculties  of  the  body  and 
the  mind.  The  truths,  then,  which 
are  taught  in  this  verse,  are,  I.  That 
there  may  be  evidences  of  piety  which 
seem  to  be  veiy  plausible  or  clear,  but 
which  in  themselves  do  not  prove  that 
there  is  any  true  religion.  There  may 
be  much  zeal,  as  in  the  case  of  the 
Pharisees;  there  may  be  much  appa- 
rent love  of  Christians,  or  much  out- 
ward henfiVjQlence  ;  there  may  be  an 
uncommon  gift  in  prayer;  there  may 
be  much  self-denial,  as  among  those 
who  withdraw  from  the  world  in  mo- 
nasteries or  nunneries;  or  there  may 
have  been  deep  conviction  for  sin,  and 
much  joy  at  the  time  of  the  supposed 
conversion,  and  still  there  be  no  true 
religion.  Each  and  all  of  these  things 
may  exist  la.  the  heart  where  there  is 
no  true  religiort.  II.  A  single  unsub- 
dued sinful  propensity  neutralizes  all 
these  things,  and  shows  that  there  is 
no  true  religion.  If  the  tongue  is  not 
subdued  ;  if  any  sin  is  indulged,  it  will 
show  that  the  seat  of  the  evil  has  not 
been  reached,  and  that  the  soul  as  such 
has  never  been  brought  into  subjection 
to  the  law  of  God.  For,  the  very  cs. 
sence  of  all  the  sin  that  there  was  ia 


*.*^sjS    ^fC^    rnl'»-*''\^ 


^e ^^cyA^ij, 


A.  D.  60.1 

27  Pure  religion,  and  unde- 
filed  belbre  God  and  the  Father, 
is  this,  To  visit  "the  fatherless 

als.  1.  16,  17;  58.6,7. 


CHAPTER  I.  39 

and  widows  in  their  affliction, 
and  to  keep  himself  unspotted 
*from  the  world. 


the  soul  may  have  been  concentrated 
on  that  one  propensity.  Every  thing 
else  which  may  be  manifested  may  be 
accounted  for  on  the  supposition  that 
there  is  no  religion ;  this  cannot  be 
accounted  for  on  the  supposition  that 
there  is  any. 

27.  Pure  religion.  On  the  word 
here  rendered  religion  (^pj^^xsia),  see 
Notes  on  Col.  ii.  18.  It  is  used  here 
evidently  in  the  sense  of  piety,  or  as 
we  commonly  employ  the  word  reli- 
gion. The  object  of  the  apostle  is  to 
describe  what  enters  essentially  into 
religion  ;  what  it  will  do  when  it  is 
properly  and  fairly  developed.  The 
phrase  '/?7f re  religion'  means  that  which 

j^is  genuine  and  sincere,  or  which  is  free 
from  any  improper  mixture,  t  -4wc? 
undejiled  before  God  and  the  Father. 
That  which  God  sees  to  be  pure  and 
undefiled.  Rosenmiillcr  supposes  that 
there  is  a  metaphor  here  taken  from 
pearls  or  gems,  which  should  be  pure, 
or  without  stain.  \  Is  this.  That  is, 
this  enters  into  it ;  or  this  is  religion 
such  as  God  approves.  The  apostle 
does  not  say  that  this  is  the  whole  of 
religion,  or  that  there  is  nothing  else 
essential  to  it ;  but  his  general  design 
clearly  is,  to  show  that  religion  will 
lead  to  a  holy  life,  and  he  mentions 
this  as  a  specimen,  or  an  instance  of 
what  it  will  lead  us  to  do.  The  things 
which  he  specifies  here  are  in  fact  two ; 

,  (1.)  That  pure  religion  will  lead  to  a 
life  of  practical  benevolence  ;  and  (2.) 
^  That  it  will  keep  us  unspotted  from  the 
world.  If  these  things  are  found,  they 
show  that  there  is  true  piety.  If  they 
are  not,  there  is  none,  t  To  visit  the 
widows  and  fatherless  in  their  affiic- 
tion.  To  go  to  see,  to  look  after,  to 
be  ready  to  aid  them.  This  is  an  in- 
stance or  specimen  of  what  true  reli- 


gion will  do,  showing  that  it  will  lead 
to  a  life  of  practical  benevolence.  I 
may  be  remarked  in  respect  to  this, 
(1.)  That  this  has  always  been  re- 
garded as  an  essential  thing  in  true 
religion,  for  (a)  it  is  thus  an  imitation 
of  God,  who  is  "  a  father  of  the  father- 
less, and  a  judge  of  the  widows  in  his 
holy  habitation"  (Ps.  Ixviii.  5),  and 
who  has  always  revealed  himself  as 
their  friend  (Deut.  x.  18  ;  xiv.  29.  Ps. 
X.  14;  Ixxxii.  3.  Isa.  i.  17.  Jer.  vii. 
7;  xlix.  11.  Hos.  xiv.  3);  (6)  reli- 
gion is  represented  as  leading  its  friends 
to  do  this,  or  this  is  required  every-  f 
where  of  those  who  claim  to  be  reli-  ! 
gious.  Isa.  i.  17.  Deut.  xxiv.  17; 
xiv.  29.  Ex.  xxii.  22.  Job  xxix.  11 
— 13.  (2.)  Where  this  disposition  to 
be  the  real  friend  of  the  widow  and  the 
orphan  exists,  there  will  also  exist 
other  corresponding  things  which  go 
to  make  up  the  religious  character. 
This  will  not  stand  alone.  It  will 
show  what  the  heart  is,  and  prove 
that  it  will  ever  be  ready  to  do  good. 
If  a  man,  from  proper  motives,  is 
the  real  friend  of  the  widow  and 
the  fatherless,  he  will  be  the  friend 
of  every  good  word  and  work,  and  we 
may  rely  on  him  in  any  and  every- 
way in  doing  good.  II  And  to  keep 
himself  unspotted  from  the  ivorld. 
Comp.  Notes  Rom.  xii.  2.  James  iv. 
4.  1  John  ii.  15—17.  That  is,  relU 
gion  will  keep  us  from  the  maxims, 
vices  and  corruptions  which  prevail  in 
the  world,  and  make  us  holy.  These 
two  things  may,  in  fact,  be  said  to  con- 
stitute religion.  If  a  man  is  truly  be- 
nevolent, he  bears  the  image  of  that 
God  who  is  the  fountain  of  benevo- 
lence ;  if  he  is  pure  and  uncontami- 
nated  in  his  walk  and  deportment,  he 
also    resembles   his    Maker,  for  he  is 


40 


JAMES. 


[A.D.  60. 


holy.  If  he  has  not  these  things, 
he  cannot  have  any  well-founded  evi- 
dence that  he  is  a  Christian  ;  for  it  is 
always  the  nature  and  tendency  of  re- 
ligion to  produce  these  things.  It  is, 
therefore,  an  easy  matter  for  a  man  to 
determine  Whether  he  has  any  religion  ; 
and  equally  easy  to  see  that  religion  is 
eminently  desirable.  Who  can  doubt 
that  that  is  good  which  leads  to  com- 
passion for  the  poor  and  the  helpless, 
and  which  makes  the  heart  and  the 
life  pure  1 

CHAPTER  II 

AKALTSIS    OF    THE    CHAPTER. 

This  chapter  is  evidently  made  up 
of  three  parts,  or  three  subjects  are 
discussed  : 

I.  The  duty  of  impartiality  in  the 
treatment  of  others,  vs.  1 — 9.  There 
was  to  be  no  favoritism  on  account  of 
rank,  birth,  wealth,  or  apparel.  The 
case  to  which  the  apostle  refers  for  an 
illustration  of  this,  is  that  where  two 
persons  should  come  into  an  assembly 
of  Christian  worshippers,  one  elegantly 
dressed,  and  the  other  meanly  clad,  and 
they  should  show  special  favour  to  the 
former,  and  should  assign  to  the  latter 
a  more  humble  place.  The  reasons 
which  the  apostle  assigns  why  they 
should  not  do  this,  are,  (a)  that  God 
has  chosen  the  poor  for  his  own  people, 
having  selected  his  friends  mainly  from 
them  ;  (6)  because  rich  men  in  fact 
oppressed  them,  and  showed  that  they 
were  worthy  of  no  special  regard  ;  (c) 
because  they  were  often  found  among 
revilers,  and  in  fact  despised  their  re- 
ligion ;  and  (c?)  because  the  law  re- 
quired that  they  should  love  their 
neighbours  as  themselves,  and  if  they 
did  this,  it  was  all  that  was  demanded  ; 
that  is,  that  the  love  of  the  man  was 
not  to  be  set  aside  by  the  love  of  splen- 
did apparel. 

II.  The  duty  of  yielding  obedience 
to  the  whole  law  in  order  to  have  evi- 
dence of  true  religion,  vs.  10 — 13. 
Thio  subject  seems  to  have  been  intro- 


duced in  accordance  with  the  general 
principles  and  aims  of  James  (see  the 
Intro.)  that  religion  consists  in  obeying 
the  law  of  God,  and  that  there  can  be 
none  when  this  is  not  done.  It  is  not 
improbable  that,  among  those  to  whom 
he  wrote,  there  were  some  who  denied 
this,  or  who  had  embraced  some  views 
of  religion  which  led  them  to  doubt  it. 
He  therefore  enforces  the  duty  by  the 
following  considerations  :  (1.)  That  if 
a  man  should  obey  every  part  of  the 
lawr,  and  yet  be  guilty  of  offending  in 
one  point,  he  was  in  fact  guilty  of  all ; 
for  he  showed  that  he  had  no  genuine 
principle  of  obedience,  and  was  guilty 
of  violating  the  law  as  a  whole,  ver.  10. 
(2.)  Every  part  of  the  law  rests  on  the 
same  authority,  and  one  part,  there- 
fore, is  as  binding  as  another.  The 
same  God  that  has  forbidden  murder, 
has  also  forbidden  adultery,  and  he 
who  does  the  one  as  really  violates  the 
law  as  he  who  does  the  other,  ver.  11. 
(3.)  The  judgment  is  before  us,  and 
we  shall  be  tried  on  impartial  princi- 
ples, not  with  reference  to  obeying  one 
part  of  the  law,  but  with  reference  to 
its  whole  claim,  and  we  should  so  act 
as  becomes  those  who  expect  to  be 
judged  by  the  whole  law,  or  on  the 
question  whether  we  have  conformed 
to  every  part  of  it.  vs.  12,  13. 

III.  The  subject  of  justification, 
showing  that  works  are  necessary  in 
order  that  a  man  may  be  justified,  or 
esteemed  righteous  before  God.  vs.  14 
— 26.  For  a  general  view  of  the  de- 
sign of  this  part  of  the  epistle,  see  In- 
tro., §  5.  (2.)  The  object  here  is  to 
show  that  in  fact  no  one  can  be  re- 
garded as  truly  righteous  before  God 
who  does  not  lead  an  upright  life,  and 
that  if  a  man  professes  to  have  faith, 
and  has  not  works,  he  cannot  be  justi- 
fied ;  or  that  if  he  have  real  faith,  it 
will  be  shown  by  his  works.  If  it  is 
not  shown  by  works  corresponding  to 
its  nature,  it  will  be  certain  that  there 
is  no  true  religion,  or  that  his  professed 
faith  is  worth  nothing.     The  <  stand 


\.D.  60.]  .  CHAPTER  IL 

CHAPTER  11. 

Y  brethren,  have  not  the  faith 
of  our  Lord  Jesus  Christ, 


<1 


point'  from  which  James  views  the 
subject,  is  not  that  faith  is  unneces- 
sary, or  worthless,  or  that  a  man  is  not 
justified  by  faith  rather  than  by  his  own 
works,  in  the  sense  of  its  being  the 
ground  of  acceptance  with  God  ;  or,  in 
other  words,  the  place  where  the  apos- 
tle takes  his  position,  and  which  is  the 
point  from  which  he  views  the  subject, 
is  not  before  a  man  is  justified,  to  in- 
quire in  what  way  he  may  be  accepted 
of  God,  but  it  is  after  the  act  of  justi- 
fication by  faith,  to  show  that  if  faith 
does  not  lead  to  good  works  it  is 
<dead,'  or  is  of  no  value;  and  that,  in 
fact,  therefore,  the  evidence  of  justifi- 
cation is  to  be  found  in  good  living, 
and  that  when  this  is  not  manifest,  all 
a  man's  professed  religion  is  worth  no- 
thing. In  doing  this,  he  (a)  makes 
the  general  statement,  by  a  pointed  in- 
terrogatory, that  faith  cannot  profit ; 
that  is,  cannot  save  a  man  unless  there 
be  also  works,  ver.  14.  He  then  (Z») 
appeals,  for  an  illustration,  to  the  case 
of  one  who  is  hungry  or  naked,  and 
asks  what  mere  faith  could  do  in  his 
case,  "JT  it  were  not  accompanied  with 
proper  acts  of  benevolence,  vs.  15 — 17. 
He  then,  (c)  by  a  strong  supposable 
case,  says  that  real  faith  will  be  evinced 
by  works,  or  that  works  are  the  proper 
evidence  of  its  existence,  ver.  18.  He 
then  {d)  shows  that  there  is  a  kind  of 
faith  which  even  the  devils  have  on 
one  of  the  most  important  doctrines  of 
religion,  and  which  can  of  no  value ; 
showing  that  it  cannot  be  by  mere  faith. 
Irrespective  of  the  question  of  what 
sort  the  faiTh  is,  that  a  man  is  to  be 
saved,  ver.  19.  He  then  (e)  appeals 
to  the  case  of  Abraham,  showing  that 
in  fact  works  performed  an  important 
part  in  his  acceptance  with  God  ;  or 
that  if  it  had  not  been  for  his  works — 
4» 


the  Lord  of  glory,  with  respec ' 
"of  persons. 

2  For  if  there  come  unto  you 

aPr.  28. 1.    Jude  16. 


that  is,  if  there  had  been  no  spirit  d 
true  obedience  in  his  case,  he  coulJ 
have  had  no  evidence  that  he  was  jus- 
tified, or  that  his  works  were  the  proper 
carrying  out  or  fulfilment  of  his  faith, 
vs.  20—24.  He  then  (/)  shows  that 
the  same  thing  was  true  of  another  case 
recorded  in  the  Old  Testament — that 
of  Rahab  (ver.  25),  and  then  observes 
(ver.  26)  that  faith  without  works  would 
have  no  more  claim  to  being  true  reli- 
gion than  a  dead  body,  without  a  soul, 
would  be  regarded  as  a  living  man. 

1.  My  brethren.  Perhaps  meaning 
brethren  in  two  respects,  as  Jews,  and 
as  Christians.  In  both  respects  the  form 
of  address  would  be  proper.  ^  Have 
not  the  ff'j^Juf  ""r  fiQrd  Jesus  Christ 
Faith  is  the  distinguishing  thing  in 
the  Christian  religion,  for  it  is  this  by 
which  man  is  justified,  and  hence  it 
comes  tobe  put  for  religion  itself. 
N ofes  "on  1  TTm.  iii.  9.  The  meanin g 
here  is,  <  do  not  hold  such  views  of 
the  religion  of  Christ,  as  to  lead  you  to 
manifest  partiality  to  others  on  account 
of  their  difference  of  rank  or  outward 
circumstances.'  IF  The  Lord  of  glory 
The  glorious  Lord  ;  he  who  is  glorious 
himself,  and  who  is  encompassed  with 
glory.  See  Notes  on  1  Cor.  ii.  8.  Tht 
design  here  seems  to  be  to  show  that  tht 
religion  of  such  a  Lord  should  be  in  ne 
way  dishonoured.  ^  With  respect  oj 
persons.  That  is,  you  are  not  to  show 
respect  of  persons,  or  to  evince  partiality 
to  others  on  account  of  their  rank, 
wealth,  apparel,  &c.  Comp.  Prov 
xxiv.  23  ;  xxviii.  21.  Lev.  xix.  15 
Deut.  i.  17;  x.  17.  3  Chron.  xix.  ? 
Ps.  xl.  4.  See  the  subject  explained 
in  the  Notes  on  Acts  x.  34.  Rom 
ii.  11. 

2.  For  if  there  come  into  your  as- 
sembly.    Marg.,  as  in  Gr.,  synagogue 


IS 


JAMES. 


[A.  D.  60. 


assembly  a  man  with  a  gold  ring, 
in   goodly    apparel ;     and    there 

1  synagogue. 


ft  is  proKably  employed 
here^because  the  a^stle  was  writing  to 
those  who  had  been  Jews ;  and  it  is  to 
be  presumed  that  the  word  synagogue 
would  be  naturally  used  byjh«  early 
converts,  from  Judaism  .to^  designate  a 
Christian  place, of  worship,  or  a  Chris- 
tian congregation,  and  \X.  was  probably 
so  employed  until  it_vvas  supSrsede^Iby 
a  A^rd^^lwJiieir  the  GeaiiIe]I^convej:ts 
would  bejnaceJIEely  to  employ,  and 
which  would,  in  fact,  ~be"~better  and 
more  expressive  —  the  word  \hurch. 
The  word  synagogue  (crvroycoyj))  would 
properly  refer  to  the  whole  congrega- 
tion, considered  as  assembled  together, 
without  respect  to  the  question  whether 
all  were  truly  pious  or  not ;  the  word 
church  (ixxXrjaLo)  would  refer  to  the 
assembly  convened  for  worship  as 
called  out,  referring  to  the  fact  that 
they  were  called  out  from  the  world, 
and  convened  as  worshippers  of  God, 
and  would,  therefore,  be  more  applicable 
to  a  body  of  spiritual  worshippers.  It 
is  probable  that  the  Christian  church 
was  modelled,  in  its  general  arrange- 
ments, after  the  Jewish  synagogue,  but 
there  would  be  obviously  some  disad- 
vantages in  retaining  the  name,  as  ap- 
plicable to  Christian  worship.  It  would 
be  difficult  to  avoid  the  associations 
connected  with  the  name,  and  hence  it 
was  better  to  adopt  some  other  name 
which  would  be  free  from  this  disad- 
vantage, and  on  which  might  be  en- 
grafted all  the  ideas  which  it  was  ne- 
cessary to  connect  with  the  notion  of 
the  Christian  organization.  Hence  the 
word  church,  liable  to  no  such  objection 
as  that  of  synagogue,  was  soon  adopted, 
and  ultimately  prevailed,  though  the 
passage  before  us  shows  that  the  word 
synagogue  would  be  in  some  places. 


come  in  also  a  poor  man  in  vile 
raiment ; 

3  And  ye  have  respect  to  him 


and  for  a  time,  employed  to  designate 
a  Christian  congregation.  We  should 
express  the  idea  here  by  saying,  *  If  a 
man  of  this  description  should  come 
into  the  church.^  f  A  man  with  a 
gold  ring.  Indicative  of  rank  or  pro- 
perty. Rings  were  common  ornaments 
of  the  rich;  and  probably  then,  as 
now,  of  those  who  desired  to  be  esteemed 
to  be  rich.  For  proof  that  they  were 
commonly  worn,  see  the  quotations  in 
Wetstein,  in  loc.  1/n  goodly  apparel. 
Rich  and  splendid  dress.  Comp.  Luke 
xvi.  19.  '{A  poor  man  in  vile  raiment. 
The  Greek  here  is,  filthy,  foul ;  the 
meaning  of  the  passage  is,  in  sordid, 
shabby  clothes.  The  reference  here 
seems  to  be,  not  to  those  who  com- 
monly attended  on  public  worship,  or 
who  were  members  of  the  church,  but 
to  those  who  might  accidentally  drop 
in  to  witness  the  services  of  Christians. 
See  1  Cor.  xiv.  24. 

3.  And  ye  have  respect  to  him  that 
weareth  the  gay  clothing.  If  you  show 
him  superior  attention  on  account   of 
his  rich  and  gay  apparel,  giving  him  a 
seat   by  himself,    and    treating   others 
with   neglect   or   contempt.     Religion, 
does  not  forbid  proper  respect  w  rank, 
to  ,^officepRr~FgC7--tnr-1xr'^iitIngui^ 
talents"  and  serVices,  thaiigti    even  "in 
sncTTcasesjt  doeFTot  require  that  we 
gh^nTTT^pl  that  gnrb. persons  have._an,v 
peCJiliar jQ.jaim3_Jto_salvation,    or   that 
they  are  not  on  a  level  with  all  others 
as  sinners  before  God  ;  it  does  not  for- 
bid that  a  man  who  has  the  means  of 
procuring  for  himself  an  eligible  pew 
in  a  church  should  be  permitted  to  do 
so,  but  it  requires  thai  men  shall  be     / 
regarded  andtreated  according  to.lheir    ( 
moraTworthJand  noTaccording  to  their     > 
externaflTdornTn^;    that   all  "shalj/be^ 
consTHered  as  in  fact  on  a  level  befoie 
God,  and  entitled  to  the  privileges  which 
grow  out  of  the  worship  of  the  Creator 


A.  i>.  60.1 


CHAPTER  II. 


that  wearetli  the  gay  clothing, 
and  say  unto  him,  Sit  thou  here 
'in  a  good  place;  and  say  to  the 
poor,  Stand  thou  there,  or  sit 
here  under  my  footstool : 

1  or,  wert ;  or,  seemly. 


A.  stranger  coming  into  any  place  of 
Tvorship,  no  matter  what  his  rank, 
ilress,  or  complexion,  should  be  treated 
with  respect,  aHtl  every  thing  should  be 
done  that  can  be  to  win  his  heart  to  tlie 
service  of  God.  ^f  And  say  unto  him, 
Sit  thou  here  in  a  good  place.  Marg., 
as  in  Gr.,  well  or  seemly;  that  is,  in  an 
honourable  place  near  the  pulpit,  or  in 
some  elevated  place  where  he  would  be 
conspicuous.  The  meaning  is,  you 
treat  him  with  distinguished  marks  of 
respect  on  the  first  appearance,  merely 
from  the  indications  that  he  is  a  rich 
man,  without  knowing  any  thing  about 
his  character.  ^  And  say  to  the  poor, 
Stand  thou  there.  Wjthout_eveii_-the 
civility  of  offering  him  a  seat  at  _all. 
Th1s"may  be  presumed  not  often  to 
occur  in  a  Christian  church  ;  yet  it 
practically  does  sometimes,  when  no 
disposition  is  evinced  to  furnish  a 
stranger  with  a  seat.  1  Or  sit  here 
under  my  footstool.  Perhaps  some 
seats  in  the  places  of  worship  were 
raised,  so  that  even  the  footstool  would 
be  elevated  above  a  lower  seat.  The 
meaning  is,  that  he  would  be  treated 
as  if  he  were  not  worth  the  least  at- 
tention. 

4.  Arc  ye  not  partial  in  yourselves. 
Among  yourselves.  Do  you  not  show 
that  you  are  partial.  \  And  are  become 
judges  of  evil  thoughts.  There  has 
been  considerable  difference  of  opinion 
respecting  this  passage,  yet  the  sense 
seems  not  to  be  difficult.  •jLlhere  are 
two  ideas  in  it :  one  is,  that  they  showed 
by  this  conduct  that  they  took  it  upon 
themselves  to  be  judges,  to  pronounce 
on  the  character  of  men  who  were 
strangers,  and  on  their  claims  to  re- 
spect (C/omp.  Ma^h.  vii.  1)  ;  the  other 


4  Are  ye  not  then  partial  in 
yourselves,  and  are  become 
judges  of  evil  thoughts? 

5  Hearken,  my  beloved  bre- 
thren, "Hath  not  God  chosen  the 

olCo.  1.26-28. 

is,  that  in  doing  this,  they  were  not 
guided  by  just  rules,  but  that  they  did 
it  under  the  influence  of  improper 
'  thoughts.'  They  did  it,  not  from  be- 
nevolence ;  not  from  a  desire  to  do  just- 
ice to  all  according  to  their  moral  cha- 
racter, but  from  that  improper  feeling 
which  leads  us  to  show  honour  to  men 
on  account  of  their  external  appearance, 
rather  than  their  real  worth.  The 
i(;ron£  hi_the  case  was  in  their  p^ft- 
suBUB-g-to-x-j  a  d-go  -  -the6e-strftflgef6--at~ 
aM,  as  they  practically  did  by  making 
this  distinction,  and  then  by  doing  it 
under  the  influence  of  such  an  unjust 
rule  of  judgment.  The  sense  is,  that 
we  have  no  right  to  form  a  decisive 
judgment  of  men  on  their  first  appear- 
ance, as  we  do  when  we  treat  one  with 
respect  and  the  other  not;  and  that 
when  we  make  up  our  opinion  in  re- 
gard to  them  it  should  be  by  some 
other  means  of  judging  than  the  ques- 
tion whether  they  can  wear  gold  rings, 
and  dress  well,  or  not.  Beza  and  Dod- 
dridge render  this,  <  ye  become  judges 
who  reason  ill.' 

5.  Hearken,  my  beloved  brethren. 
The  apostle  now  proceeds  to  show  that 
the  rich  as  such  had  no  special  claim  on 
their  favour,  and  that  the  poor  in  fact 
might  be  made  more  entitled  to  esteem 
than  the^  were.  For  a  view  of  the 
arguments  by  which  he  does  this,  com- 
pare the  analysis  of  the  chapter.  |  Hath 
^Ht  God^chosenJhej)oor  of  this  world. 
Those  who  lire  poor  so  far  as  this  world 
is  concerned,  or  those  who  have  not 
wealth.  This  is  the  firsj  argument 
whicji  _the_apostle_suggests  vvhy  Jtjie 
poo£  should  not  be  treaFetrwiIfijieglect. 
It  is,  tEaMGrocTTras  hli^special  refer- 
ence  to  them  in  choosing  those  who 


i4 


JAMES. 


[A.  D.  60. 


poor  of  this  world,  rich  "in  faith, 
and  heirs  of  '  the  kingdom ''  which 
he  hath  promised  to  them  that 
love  him? 

a  Re.  2.  9.  i  or,  that.  b  Mat.  5.  3. 

Lu.  12.  32  ;  22.  29. 

should  be  his  children.  The  meaning 
is  not  that  he  is  not  as  wilUng  to  save 
the  rich  as  the  poor,  for  he  has  no  par- 
tiality ;  but  that  there  are  circumstances 
in  the  condition  of  the  poor  which 
make  it  more  likely  that  they  will  em- 
brace the  offers  of  the  gospel  than  the 
rich  ;  and  that  in  fact  the  great  mass 
of  believers  is  taken  from  those  who 
are  in  comparatively  humble  life.  Comp. 
Notes  on  1  Cor.  i.  26 — 28.  The  fact 
that  God  has  chosen  one  to  be  an  <  heir 
of  the  kingdom'  is  as  good  a  reason  now 
why  he  should  not  be  treated  with  ne- 
glect, as  it  was  in  the  times  of  the 
apostles,  t  Rich  in  faith.  Though 
poor  in  this  world's  goods,  they  are  rich 
in  a  higher  and  more  important  sense. 
They  have  faith  in  God  their  Saviour  ; 
and  in  this  world  of  trial  and  of  sin, 
that  is  a  more  valuable  possession  than 
piles  of  hoarded  silver  or  gold.  A  man 
who  has  that  is  sure  that  he  will  have 
all  that  is  truly  needful  for  him  in  this 
world  and  the  next ;  a  man  who  has  it 
not,  though  he  may  have  the  wealth  of 
Croesus,  will  be  utterly  without  re- 
sources in  respect  to  the  great  wants  of 
his  existence. 

"Give  what  thou  wilt,  without  thee  we 
are  poor ; 
And  with  thee  rich,  take  what  thou  wilt 
away." 

Faith  in  God  the  Saviour  will  answer 
mere  purposes,  and  accomplish  more 
valuable  ends  for  man,  than  the  wealth 
of  the  Indies  could,  and  this  the  poor 
may  have  as  well  as  the  rich.  Comp. 
Rev.  ii.  9.  %  A  nd  heirs  of  the  king- 
dom, &c.  Marg.  that.  Comp.  Notes 
on  Matth.  v.  3. 

6.  But  ye  have  despised  the  poor. 
Koppe  reads  this  as  an  interrogation. 
^Do  ye  despise  the  poor.?"     Perhaps 


6  But  ye  have  despised  the 
poor.  Do  not  rich  men  oppress 
you,  and  draw  you  before  the 
judgment-seats? 

7  Do  they  not  blaspheme  tha 


it  might  be  understood  somewhat  ironi- 
cally :  "  You  despise  the  poor,  do  you, 
and  are  disposed  to  honour  the  rich  ! 
Look  then  and  see  how  the  rich  treat 
you,  and  see  whether  you  have  so  much 
occasion  to  regard  them  with  any  pecu- 
liar respect."  The  object  of  the  apostle 
is  to  fi.x  the  attention  on  the  impropriety 
of  that  partiality  which  many  were 
disposed  to  show  to  the  rich,  by  re- 
minding them  that  the  rich  had  never 
evinced  towards  them  any  such  treat- 
ment as  to  lay  the  foundation  of  a 
claim  to  the  honour  which  they  were 
disposed  to  render  them,  t  Do  not 
rich  men  oppress  you.  Referring  pro- 
bably to  something  in  their  conduct 
which  existed  particularly  then.  The 
meaning  is  not  mat  they  oppressed  the 
poor  as  such,  but  that  they  oppressed 
those  whom  James  addressed.  It  is 
probable  that  then,  as  since,  a  con- 
siderable portion  of  those  who  were 
Christians  were  in  fact  poor,  and  that 
this  would  have  all  the  force  of  a  per- 
sonal appeal ;  but  still  the  particular 
thought  is,  that  it  was  a  characteristic 
of  the  rich  and  the  great,  whom  they 
were  disposed  peculiarly  to  honour,  to 
oppress  and  crush  the  poor.  The 
Greek  here  is  very  expressive:  'Do 
they  not  imperiously  lord  it  over  you  V 
The  statement  here  will  apply  with  too 
much  force  to  the  rich  in  every  age. 
t  And  draw  you,  before  the  judgment- 
seats.  That  is,  they  are  your  perse- 
cutors rather  than  your  friends.  It  was 
undoubtedly  the  case  that  many  of  tU« 
rich  were  engaged  in  persecuting  Chris 
tians,  and  that  on  various  pretences 
they  dragged  them  before  the  judicial 
tribunals. 

7.  Do  they  not  lilaspheme  that  wor- 
thy  name.    This  is  another  argument 


A.  D.  60.]  CHAPTER  II. 

*worthy  name  by  the  which  ye 
are  called] 

8   If  ye  fulfil  the  royal  law, 
according  to  the  Scripture/Thou 

aPs.  111.  9.  JLe.  19.  18. 


to  show  that  the  rich  had  no  special 
claim  to  the  honour  which  they  were 
disposed  to  show  them.  The  '  worthy 
name'  here  referred  to  is,  doubtless,  the 
name  of  the  Saviour.  The  thing  here 
affirmed  would,  of  course,  accompany 
persecution.  They  who  persecuted 
Christians  would  revile  the  name  which 
they  bore.  This  has  always  occurred. 
But  besides  this,  it  is  no  improbable 
supposition  that  many  of  those  who 
were  not  disposed  to  engage  in  open 
persecution,  would  revile  the  name  of 
Christ,  by  speaking  contemptuously  of 
him  and  his  religion.  This  has  been 
sufficiently  common  in  every  age  of  the 
world,  to  make  the  description  here  not 
improper.  And  yet,  nothing  has  been 
more  remarkable  than  the  very  thing 
adverted  to  here  by  James,  that  not- 
withstanding this^many  who  profess  to 
be  Christians  have  been  more  disposed 
to  treat  even  such  persons  with  respect 
and  attention  than  they  have  their  own 
brethren,  if  they  were  poor;  that  they 
have  cultivated  the  favour,  sought  the 
friendship,  desired  the  smiles,  aped  the 
manners,  and  coveted  the  society  of 
such  persons,  rather  than  the  friend- 
ship and  the  favour  of  their  poorer 
Christian  brethren.  Even  though  they 
are  known  to  despise  religion  in  their 
hearts,  and  not  to  be  sparing  of  their 
words  of  reproach  and  scorn  towards 
Christianity  ;  though  they  are  known 
to  be  blasphemers,  and  to  have  the 
most  thorough  contempt  for  serious, 
spir'tual  religion,  yet  there  is  many  a 
professing  Christian  who  would  pre- 
fer to  be  at  a  party  given  by  such  per- 
sons than  at  a  prayer-meeting  where 
their  poorer  brethren  are  assembled ; 
who  would  rather  be  known  by  the 
"world  to  be  the  associates  and  friends 
of  such  persons  than  of  those  hum- 


45 

shall  love  thy  neighbour  as  thy- 
self, ye  do  well  : 

9  But  if  ye  have  respect  ''to 
persons,  ye  commit  sin   and  are 

ever.  1. 


ble  believers  who  can  make  no  boast 
of  rank  or  wealth,  and  who  are  looked 
down  upon  with  contempt  by  the  great 
and  the  gay. 

8.  IfyefuIJil  the  royal  law.  That 
is,  the  law  which  he  immediately  men- 
tions requiring  us  to  love  our  neigh- 
bour as  ourselves.  It  is  called  a  '  royal 
law,'  or  kingly  law,  on  account  of  its 
excellence  or  nobleness;  not  because  it 
is  ordained  by  God  as  a  king,  but  be- 
cause it  has  some  such  prominence  and 
importance  among  other  laws  as  a  king 
has  among  other  men ;  that  is,  it  is 
majestic,  noble,  worthy  of  veneration. 
It  is  a  law  which  ought  to  govern  and 
direct  us  in  all  our  intercourse  with 
men  —  as  a  king  rules  his  subjects. 
1  According  to  the  Scripture,  Thou 
shall  love  thy  neighbour  as  thyself. 
Lev.  xix.  18.  Comp.  Matt.  xix.  19. 
See  it  explained  by  the  Saviour,  in  the 
parable  of  the  good  Samaritan.  Luke 
X.  25 — 37.  In  regard  to  its  meaning, 
see  Notes  on  Matt.  xix.  19.  t  Ye  do 
well.  That  is,  ♦  if  you  fairly  comply 
with  the  spirit  of  this  law,  you  do  all 
that  is  required  of  you  in  regulating 
your  intercourse  with  others.  You  are 
to  regard  all  persons  as  your  '  neigh- 
bours,' and  are  to  treat  them  according 
to  their  real  worth  ;  you  are  not  to  be 
influenced  in  judging  of  them,  or  in 
your  treatment  of  them,  by  their  appa- 
rel, or  their  complexion,  or  the  circum- 
stances of  their  birth,  but  by  the  fact 
that  they  are  fellow-beings.'  This  is 
another  reason  why  they  should  not 
show  partiality  in  their  treatment  of 
others,  for  if,  in  the  true  sense,  they 
regarded  all  others  as  '  neighbours!,' 
they  would  treat  no  one  with  neglect 
or  contempt. 

9.  But,  if  ye  have  respect  to  persons, 
ye  commit  sin.     You   transgress  the 


46 


JAMES. 


[A.  D.  60 


convinced  of  the  law  as  trans- 
gressors. 

10  For  whosoever  shall  keep 


the  whole  law,  and  yet  offend  in 
one  i^oint,  he  "  is  guilty  of  all. 

aDe.27.  36. 


plain  law  of  God,  and  do  vprong.  See 
the  references  on  ver.  1.  IT  And  are 
convinced  of  the  law  as  transgressors. 
Gr.  'By  the  law.'  The  word  convinced 
is  now  used  in  a  somewhat  different 
sense  from  what  it  was  formerly.  It 
now  commonly  refers  to  the  impression 
made  on  a  man's  mind  by  showing 
him  the  truth  of  a  thing  which  before 
was  doubled,  or  in  respect  to  whicl^  the 
evidence  was  not  clear.  A  man  who 
doubted  the  truth  of  a  report  or  a  pro- 
position, may  be  convinced  or  satisfied 
of  its  truth ;  a  man  who  has  done 
wrong,  though  he  supposed  he  was 
doing  what  was  proper,  may  be  con- 
vinced of  his  error.  So  a  man  may  be 
convinced  that  he  is  a  sinner,  though 
before  he  had  no  belief  of  it,  and  no 
concern  about  it ;  and  this  may  pro- 
duce in  his  mind  the  feeling  which  is 
technically  known  as  conviction,  pro- 
ducing deep  distress  and  anguish.  See 
Notes,  John  xvi.  8.  Here,  however, 
the  word  does  nnt  refp.r_snrmnr.h  to  the 
efTe ct^:pLQduced-on  the  mind  itt}clf,-as 
tnjhfi__fa<^t  that  the  law  wonld^  hold 
such  ^  one  to  be_^ilty  ;  JLliaLj.§j  the 
law  jpronounces  what_is__done^,t£L-he. 
wrong.  Whether  they  would  be  per- 
sonally convinced  of  it,  and  troubled 
a])out  it  as  convicted  sinners,  would  be 
a  different  question,  and  one  to  which 
the  apostle  does  not  refer ;  for  his  ob- 
ject is  not  to  show  that  they  would  be 
troubled  about  it,  but  to  show  that  the 
law  of  God  condemned  this  course, 
and  would  hold  them  to  be  guilty. 
The  argument  here  is  not  from  the 
personal  distress  which  this  course 
would  produce  in  their  own  minds,  but 
from  the  fact  that  the  law  of  God  con- 
demned it. 

10.  For  whosoever  shall  keep  the 
whole  law.  All  except  the  single  point 
referred  to.  The  apostle  does  not  say 
(bat  this  in  fact  ever  did  occur,  but  he 


says  that  if  it  should,  and  yet  a  man 
should  have  failed  in  only  one  particu- 
lar,  he  must  be  judged  to  be  guilty. 
The  case  supposed  seems  to  be  that  of 
one  who  claimed  that  he  had  kept  the 
whole  law.  The  apostle  says  that 
even  if  this  should  be  admitted  for  the 
time  to  be  true  in  all  other  respects, 
yet,  if  he  had  failed  in  any  one  parti- 
cular— in  showing  respect  to  persons, 
or  in  any  thing  else,  he  could  not  but 
be  held  to  be  a  transgressor.  The  de- 
sign of  this  is  to  show  the  importance 
of  yielding  universal  obedience,  and  to 
impress  upon  the  mind  a  sense  of  the 
enormity  of  sin  from  the  fact  that  the 
violation  of  any  one  precept  is  in  fact 
an  offence  against  the  whole  law  of 
God.  The  whole  law  here  means  all 
the  law  of  God  ;  all  that  he  has  re- 
quired ;  all  that  he  has  given  to  regu- 
late us  in  our  lives.  ^  And  yet  offend 
in  one  point.  In  one  respect;  or  shall 
violate  any  one  of  the  commands  in- 
eluded  in  the  general  word  law.  The 
word  offend  here,  means  properly  to 
stumble,  to  fall ;  then  to  err,  or  fail  in 
duty.  See  Notes  on  Matt.  v.  29  ;  xxvi. 
31.  \  He  is  guilty  of  all.  He  is 
guilty  of  violating  the  law  as  a  whole, 
or  of  violating  the  law  of  God  as  such ; 
he  has  rendered  it  impossible  that  he 
should  be  justified  and  saved  by  the 
law.  This  does  not  affirm  that  he  is 
as  guilty  as  if  he  had  violated  every 
law  of  God  ;  or  that  all  sinners  are  of 
equal  grade  because  all  have  violated 
some  one  or  more  of  the  laws  of  God  • 
but  the  meaning  is,  that  he  is  guilty  of 
violating  the  law  of  God  as  such  ;  he 
shows  that  he  has  not  the  true  spirit 
of  obedience  ;  he  has  exposed  himself 
to  the  penalty  of  (he  law,  and  made  it 
impossible  now  to  be  saved  by  it.  His 
acts  of  obedience  in  other  respects,  no 
matter  how  many,  will  not  screen  him 
from  the  charge  of  being  a  violator  of 


A,D.60.]  CHAPTER  II. 

11  For  '  he  that  s?id,  "Do  not 
commit  adultery,  said  also,  Do 
not  kil\.  Now  if  thou  commit 
no  adultery,  yet  if  thou  kill,  thou 

lor,  that  law  which  said 
aEx.  20.  13,  14. 


47 


ihe  law,  or  from  its  penalty.  He  must 
be  held  and  treated  as  a  transgressor 
for  that  offence,  however  upright  he 
may  be  in  other  respects,  and  must 
meet  the  penalty  of  the  law  as  certainly 
as  though  he  had  violated  every  com- 
mandment. One  portion  of  the  law 
is  as  much  binding  as  another,  and  if 
a  man  violates  any  one  plain  command- 
ment, he  sets  at  nought  the  authority 
of  God.  This  is  a  simple  principle 
which  is  everywhere  recognised,  and 
the  apostle  means  no  more  by  it  than 
occurs  every  day.  A  man  who  has 
stolen  a  horse  is  held  to  be  a  violator 
of  the  law,  no  matter  in  how  many 
other  respects  he  has  kept  it,  and  the 
law  condemns  him  for  it.  He  cannot 
plead  his  obedience  to  the  law  in  other 
things  as  a  reason  why  he  should  not 
be  punished  for  this  sin ;  but  how- 
ever upright  he  may  have  been  in 
general,  even  though  it  may  have  been 
through  a  long  life,  the  law  holds  him 
to  be  a  transgressor,  and  condemns  him. 
He  is  as  really  condemned,  and  as 
much  thrown  from  the  protection  of 
law,  as  though  he  had  violated  every 
command.  So  of  murder,  arson,  trea- 
son, or  any  other  crime.  The  law 
judges  a  man  for  what  he  has  done  in 
this  specific  case,  and  he  cannot  plead 
in  justification  of  it  that  he  has  been 
.obedient  in  other  things.  It  follows, 
therefore,  that  if  a  man  has  been  guilty 
of  violating  the  law  of  God  in  any  one 
instance,  or  is  not  perfectly  holy,  he 
cannot  be  justified  and  saved  by  it, 
though  he  should  have  obeyed  it  in 
every  other  respect,  any  more  than  a 
man  who  has  been"  guilty  of  murder 
can  be  saved  from  the  gallows  because 
he  has,  in  other  respects,  been  a  good 


art  become  a  transgressoi  of  the 
law. 

12  So  speak  ye,  and  so  do,  a* 
they  that  shall  be  judged  by  the 
law  *of  liberty. 

be.  1.25. 


citizen,  a  kind  father,  an  honest  neigh 
hour,  or  has  been  compassionate  to  the 
poor  and  the  needy.  He  cannot  plead 
his  act  of  truth  in  one  case  as  an  offset 
to  the  sin  of  falsehood  in  another  ;  he 
cannot  defend  himself  from  the  charge 
of  dishonesty  in  one  instance  by  the 
plea  that  he  has  been  honest  in  an- 
other ;  he  cannot  urge  the  fact  that  he 
has  done  a  good  thing  as  a  reason  why 
he  should  not  be  punished  for  a  bad 
one.  He  must  answer  for  the  specific 
charge  against  him,  and  none  of  these 
other  things  can  be  an  offset  against 
this  one  act  of  wrong.  Let  it  be  re- 
marked, also,  in  respect  to  our  being 
justified  by  obedience  to  the  law,  that 
no  man  can  plead  before  God  that  he 
has  kept  all  his  law  except  in  one 
point.  Who  is  there  that  has  not,  in 
spirit  at  least,  broken  each  one  of  the 
ten  commandments  1  The  sentiment 
here  expressed  by  James  was  not  new 
with  him.  It  was  often  expressed  by 
the  Jewish  writers,  and  seems  to  have 
been  an  admitted  principle  among  the 
Jews.  See  Wetstein,  in  loc,  for  ex- 
amples. 

11.  For  he  that  said,  Do  not  commit 
adultery,  said  also,  Do  not  kill.  That 
is,  these  are  parts  of  the  same  law  of 
God,  and  one  is  as  obligatory  as  the 
other.  If,  therefore,  you  violate  either 
of  these  precepts,  you  transgress  the 
law  of  God  as  such,  and  must  be  held 
to  be  guilty  of  violating  it  as  a  whole 
The  penalty  of  the  law  will  be  incurred 
whatever  precept  you  violate. 

1 2.  So  speak  ye,  and  so  do,  as  they 
that  shall  be  judged  by  the  law  of 
liberty.  On  the  phrase,  '  the  law  of 
liberty,'  see  Notes  on  ch.  i.  25.  Comp 
Notes  on  ch.  iv.  11.    The  meaning  i$ 


19 

13    For  he  "shall  have  judg- 
rneLt  without  mercy,  that  hath 

ffiPr.  ^n.  13.    Mat.  6.  15;  7.  1,2. 


JAMES.  [A.  D.  h'X 

showed    no   mercy,  and    mercy 
'rejoiceth  *  against  judgment. 

1  or,  glorieth.  b  Ps.  85.  10. 


that  in  all  our  conduct  we  are  to  act 
under  the  constant  impression  of  the 
truth  that  we  are  soon  to  be  brought 
into  judgment,  and  that  the  law  by 
which  we  are  to  be  judged  is  that  by 
which  it  is  contemplated  that  we  shall 
be  set  free  from  the  dominion  of  sin. 
In  the  rule  which  God  has  laid  down 
in  his  word,  called  '  the  law  of  liberty,' 
or  the  rule  by  which  true  freedom  is 
to  be  secured,  a  system  of  religion  is 
revealed  by  which  it  is  designed  that 
man  shall  be  emancipated  not  only 
from  one  sin,  but  from  all.  Now,  it 
is  with  reference  to  such  a  law  that  we 
are  to  be  judged  ;  that  is,  we  shall  not 
be  able  to  plead  on  our  trial  that  we 
were  under  a  necessity  of  sinning,  but 
we  shall  'be  judged  under  that  law  by 
which  the  arrangement  was  made  that 
we  might  be  free  from  sin.  If  we 
might  be  free  from  sin ;  if  an  arrange- 
ment was  made  by  which  we  could 
have  led  holy  lives,  then  it  will  be 
proper  that  we  shall  be  judged  and 
condemned  if  we  are  not  righteous. 
The  sense  is,  'In  all  your  conduct, 
whatever  you  do  or  say,  remember  that 
you  are  to  be  judged,  or  that  you  are  to 
give  an  impartial  account;  and  remem- 
ber also  that  the  rule  by  which  you 
are  to  be  judged  is  that  by  which  pro- 
vision is  made  for  being  delivered  from 
the  dominion  of  sin,  and  brought  into 
the  freedom  of  the  gospel.'  The  argu- 
ment here  seems  to  be,  that  he  who 
habitually  feels  that  he  is  soon  to  be 
judged  by  a  law  under  which  it  was 
contemplated  that  he  might  be,  and 
should  be,  free  from  the  bondage  of 
wn,  has  one  of  the  strongest  of  all  in- 
ducements to  lead  a  holy  life. 

13.  For  he  shall  have  judgment 
without  mercy,  that  hath  showed  no 
merfty.  This  is  obviously  an  equitable 
principle,  ar.d  is  one  which  is  every- 


where found  in  the  Bible.  Prov.  xri 
13.  "Whoso  stoppeth  his  ears  at  the 
cry  of  the  poor,  he  also  shall  cry  him- 
self, but  will  not  be  heard."  2  Sara, 
xxii.  26,  27.  "  With  the  merciful  thou 
wilt  show  thyself  merciful,  and  with 
the  froward  thou  wilt  show  thyself  un- 
savoury." Comp.  Ps.  xviii.  25,  26. 
Matt.  vi.  15 ;  vii.  1,  2.  The  idea 
which  the  apostle  seems  to  design  to 
convey  here  is,  that  there  will  certainly 
be  a  judgment,  and  that  we  must  ex- 
pect that  it  will  be  conducted  on  equi- 
table principles  ;  that  no  mercy  is  to  be 
shown  when  the  character  is  not  such 
that  it  will  be  proper  that  it  should  be ; 
and  that  we  should  habitually  feel  in 
our  conduct  that  God  will  be  impartial, 
and  should  frame  our  lives  accordingly. 
T[  And  mercy  rejoiceth  against  judg- 
ment. Marg.  glorieth.  Gr.  Boasts, 
glories,  or  exults.  The  idea  is  that  of 
glorying  over,  as  where  one  is  superior 
to  another,  or  has  gained  a  victory  ovei 
another.  The  reference  all  along  here 
is  to  the  judgment,  the  trial  of  the 
great  day  ;  and  the  apostle  is  stating 
the  principles  on  which  the  trial  at 
that  day  will  be  conducted — on  which 
one  class  shall  be  condemned,  and  the 
other  acquitted  and  saved.  In  refer- 
ence to  one  class,  the  wicked,  he  says 
that  where  there  has  been  no  mercy 
shown  to  others — referring  to  this  as 
07ie  evidence  of  piety — that  is,  where 
there  is  no  true  piety,  there  will  be 
judgment  without  mercy  ;  in  the  other 
case  there  will  be,  as  it  were,  a  triumph 
of  mercy ;  or  mercy  will  appear  to 
have  gained  a  victory  over  judgment. 
Strict  justice  would  indeed  plead  for 
their  condemnation,  but  the  attribute 
of  mercy  will  triumph,  and  they  will 
be  acquitted.  The  attributes  of  mercy 
and  justice  would  seem  to  come  in 
conflict,  but  mercy  would  prevail.  Thii       i 


A.  D.  60.] 


CHAPTER  II. 


49 


14  What  "doth  it  profit,  my 
brethren,  though  a  man  say  he 

a  Mat.  7.  26. 


is  a  true  statement  of  the  plan  of  salva- 
tion, and  of  what  actually  occurs  in  the 
redemption  of  a  sinner.  Justice  de- 
mands, as  what  is  her  due,  that  the 
sinner  should  be  condemned;  mercy 
pleads  that  he  may  be  saved  —  and 
mercy  prevails.  It  is  not  uncommon 
that  there  seems  to  be  a  conflict  be- 
tween the  two.  In  the  dispensations 
of  justice  before  human  tribunals,  this 
often  occurs.  Strict  justice  d£mands 
the  punishment  of  the  offender;  and 
yet  there  are  ^ases  when  mercy  pleads, 
and  when  every  man  feels  that  it  would 
be  desirable  that  pardon  should  be  ex- 
tended to  the  guilty,  and  when  we 
always  rejoice  if  mercy  triumphs.  In 
such  a  case,  for  example,  as  that  of 
Major  Andre,  this  is  strikingly  seen. 
On  the  one  hand,  there  was  the  un- 
doubted proof  that  he  was  guilty  ;  that 
he  had  been  taken  as  a  spy ;  that  by  the 
laws  of  war  he  ought  to  be  put  to  death ; 
that  as  what  he  had  done  had  tended 
to  the  ruin  of  the  American  cause,  and 
Bs  such  an  act,  if  unpunished,  would 
always  expose  an  army  to  surprise  and 
destruction,  he  ought,  in  accordance 
with  the  law  of  nations,  to  die.  On 
the  other  hand,  there  were  his  youth, 
his  high  attainments,  his  honourable 
connections,  his  brilliant  hopes,  all 
pleading  that  he  might  live,  and  that 
he  might  be  pardoned.  In  the  bosom 
of  Washington,  the  promptings  of  jus- 
tice and  mercy  thus  came  into  collision. 
Both  could  not  be  gratified,  and  there 
seemed  to  be  but  one  course  to  be  pur- 
sued. His  sense  of  justice  was  shown 
in  the  act  by  which  he  signed  the 
death-warrant;  his  feelings  of  compas- 
sion in  the  fact  that  when  he  did  it  his 
eyes  poured  forth  a  flood  of  tears.  How 
every  generous  feeling  of  our  nature 
would  have  been  gratified  if  mercy 
could  have  triumphed,  and  the  youth- 
ful and  accomplished  officer  could  have 
5 


hath  faith,  and  have  not  works? 
Can  faith  save  him? 


been  spared  !  In  the  plan  of  salvation, 
this  does  occur.  Respect  is  done  to 
justice,  but  mercy  triumphs.  Justice 
indeed  pleaded  for  the  condemnation 
of  the  sinner,^but  mercy  interposed, 
and  he  is  saved.  Justice  is  not  dis- 
regarded, for  the  Great  Redeemer  of 
mankind  has  done  all  that  is  needful 
to  uphold  it ;  but  there  is  the  most 
free  and  full  exercise  of  mercy,  and, 
while  the  justice  of  God  is  main- 
tained, every  benevolent  feeling  in  the 
breasts  of  all  holy  beings  can  be  gra- 
tified in  the  salvation  of  countless 
thousands. 

14.  What  doth  it  profit,  mt/ brethren, 
though  a  man  say  he  hath  faith?  The 
apostle  here  returns  to  the  subject  ad-  ■-^•-^ 
verted  to  in  chNl^2 — 27^he  import-  Alix:^ 
«nce  of  a  practical  attention  to  the 
duties  of  religion,  and  the  assurance 
that  men  cannot  be  saved  by  a  mere 
speculative  opinion,  orlnerelyBytfold- 
ing  correct  sentiments.  He__doubtless 
EadQn  his  eye  those  who  abnspTTThft 
doctrine  of  justification  by  faith,  Jiy 
holding  that  good  works  are  unneces-  ^ 
sarv  to  salvation  .^provided  they  main- 
tain^n  j)rthodox  belief)  As  this  abuse 
probably  existed  in  the  time  of  the 
apostles,  and  as  the  Holy  Ghost  saw 
that  there  would  be  danger  that  in 
later  times  the  great  and  glorious  doc- 
trine of  justification  by  faith  would  be 
thus  abused,  it  was  important  that  the 
error  should  be  rebuked,  and  that  the 
doctrine  should  be  distinctly  laid  down 
that  good  works  are  neccssary_to^saI- 
v^[on^  _yhe  apostle,  therefbxe^^ialtKe 

qnpgtjr.n  l^ffftrP  11?,  implir^itly  aggprta 
that_faith  wnnid    nnf.  <  profit.'  at  alj  ij^r 

less  accomjjajii£xLi;^ilb_aJiflly  iiila»  and 
this  doctrine  he  proceeds  to  illustrate 
in  the  following  verses.  See  tlie  analysis 
of  the  chapter.  III,  and  Intro.  §  5.  (2). 
In  order  to  a  proper  interpretation  of 
this  passage  it  should  be  observed  that 


50 


JAMES. 


[A.  i).  60. 


15  It  a  brother  or  sister  be 
naked,  and  destitute  of  daily 
food, 

16  And  one  of  you  say  unto 
them,  Depart  in  peace,  be  you 
warmed  and  filled :  notwithstand- 


I  the  stand-point  from^^ich  the  apostle 
\  wews-thtg-suTyect  is^noU  before  a  man 
!    is  converted,  inquirlngin  whatifyay  he 

I  what  ground  his  sins  may  be  forgiven, 
I  but  it  is  after  a  man  is  converted, 
showing  that  that  faith  can  have  no 
varue"wEcli,jg_^oLJollovyc(i  by  good 
works ;  that  is,  that  it  is  not  real  faith, 
aniTthat  good  worlds  are  necessary  if  a 
man  would  have  evidence  that  he  is 
justified.  Thus  understood,  all  that 
James  says  is  in  entire  accordance  with 
what  is  taught  elsewhere  in  the  New 
Testament.'  ^  Can  faith  save  him  ? 
It  is  implied  in  this  question  that  faitl» 
cannot  save  hina,^  for  very  often  the 
m^Teinphaiic  way  of  making  an  affir- 
mation is  by  asking  a  question.  The 
meaning  here  is,  that  that  faith  which 
does  not  produce  good  works,  or  which 
would  not  produce  holy  Uving  if  fairly 
acted  out,  will  save  no  man,  for  it  is 
not  genuine  faith. 

15,  16,  17.  Jf  a  brother  or  sister  be 
naked,  &c.  The  comparison  in  these 
verses  is  very  obvious  and  striking. 
The  ^sense  is,  that  faith  in  itself,  with- 
ou  tJ^^e_acts_jhaL.e6m^ini^LM^KI^'i 
tQ^wHiclTTtwould  prompt^^is,  as  cold, 
an^heartless,  and  unmeaning,  and 
uselessTas  it^vvould  be  to  say  tQ_jme 
wHo^was  destitute  of  the  np^p'=«""^'g« 
ot  life^  <  depart  in  peace.'  In  itself 
considered,  it  might  seem  to  have  some- 
thing that  was  good  ;  but  it  would  an- 
swer none  of  the  purposes  of  faith 
unkss  it  should  prompt  to  action.  In 
the  case  of  one  who  was  hungry  or 
naked,  what  he  wanted  was  not  good 
wishes  or  kind  words  merely,  but  the 
acts  to  which  good  wishes  and  kind 
words  prompt.     And    so    in    religion, 


ing  ye  give  them  not  those  things 
which  are  needful  to  the  body; 
what  "dcHh  it  profit? 

17  Even  so  faith,  if  it  hath 
not  works,  is  dead,  being  'alone. 

a  1  Jno.  3. 18.  i  by  itsejf. 


what  is  wanted  is  not  merely  the  ab- 
stract state  of  mind  which  wculd  be 
indicated  by  faith,  but  the  life  of  good- 
ness to  which  it  ought  to  lead.  Good 
wishes  and  kind  words,  in  order  to 
make  them  what  they  should  be  for 
the  welfare  of  the  world,  should  be  ac- 
companied with  corresponding  action. 
So  it  is  with  faith.  It  js  not  enough 
for  salvation  without  the  be^nevolent 
and  holy  acts^ITWhrchTF^OjaiiLpioaipt, 
any  more"  IhairjHe^ofltL-Wishes  and 
kin3^  woHs  ~of "The  beijevoleftt-.  are 
enough^to~  satisfy  the  wants  of  the 
hjing;ry,  anT  "to~"clothe  the  naked, 
without  correspondent  action,  ^guth 
is  not^  and  cannot  be  shown, Jo  ba 
genume.  unless  it  is  accompanied  with 
COrr^g)DOr^lin^(;J.s.  as  onr  gnnf1~wis^fi3 
for  the  poor  and  needy  can  be  shown 
to  be  genuine,  when  we  have  the 
means  of  aiding  them,  only  by  actu- 
ally ministering  to  their  necessities.  In 
the  one  case,  our  wishes  would  be 
shown  to  be  unmeaning  and  heartless ; 
in  the  other,  our  faith  would  be  equally 
so.  In  regard  to  this  passage,  there- 
fore, it  may  be  observed  (1)  that  in 
fact  faith  is  of  no  more  value,  and  has 
no  more  evidence  of  genuineness  when 
it  is  unaccompanied  with  good  works, 
than  such  empty  wishes  for  the  welfare 
of  the  poor  would  be  when  unaccom* 
panied  with  the  means  of  relieving 
their  wants.  Faith  ig  designed  to  leaA 
to  good  worlds.  It  is  intended  to  pr<v 
duce  a  holy  life;  a  life  of  activity  in 
the  service  of  the  Saviour.  This  is  its 
very  essence ;  it  is  what  it  always  pro- 
duces when  it  is  genuine.  Religion  is 
not  designed  to  be  a  cold  abstraction  • 
it  is  to  be  a  living  and  vivifying  prin 
ciple.     (2)  There  is  a  great  deal  of 


A.  D.  60.]  CHAPTER  IL  61 

18  Yea,  a  man  may  say,  Thou   hast  faith,  and  I   have   works ; 


that  kindness  and  charity  in  the  world 
which  ia  expressed  by  mere  good 
wishes.      If  we   really    have   not    the 


means  of  relieving  the  poor  and  the 
needy,  then  the  expresslori~ot  a  kincT 
wlstijnay  be  m  itseTT  an  alleviation  to 
their  sorrows,  for  even  sympathy  in 
such  a  case  is  of  value,  and  it  is  much 
to  us  to  know  that  others  feel  for  us  ; 
but  if  we  have  the  means  and  the  object 
is  a  worthy  one,  then  such  expressions 
are  mere  mockery,  and  aggravate  rather 
than  soothe  the  feelings  of  the  sufferer. 
Such  wishes  will  neither  clothe  nor 
feed  them ;  and  they  will  only  make 
deeper  the  sorrows  which  we  ought  to 
heal.  But  how  much  of  this  is  there 
in  the  world,  when  the  sufferer  cannot 
but  feel  that  all  these  wishes,  however 
kindly  expressed,  are  hollow  and  false, 
and  when  he  cannot  but  feel  that  relief 
would  be  easy  !  (3)  In  like  manner 
there  is  much  of  this  same  kind  of 
worthless  faith  iji  the  world— ^faith  that 
is  dead;  faith  that  produces  no  good 
works;  faith  that  exerts  no  practical 
influence  ^fhate'ver  on  the  life.  The 
individual  professes  indeed  to  believe 
the  truths  of  the  gospel ;  he  may  be  in 
the  church  of  Christ ;  he  would  esteem 
it  a  gross  c^umny  to  be  spoken  of  as 
an  infidel :  but  as  to  any  influence 
which  his  faith  exerts  over  him,  his 
life  wouJ[dJi£-lhe.sameJOieJiadi^^ 


b'eard  of  the  gospel.  There  is  not  one 
of  the  truths  ot  religion  which  is  bodied 
forth  in  his  life ;  not  a  deed  to  which 
he  is  prompted  by  religion  ;  not  an  act 
which  could  not  be  accounted  for  on 
t'le  supposition  that  he  has  no  true 
p'ety.  In  such  a  case,  faith  may  with 
piopriety  be  said  to  be  dead,  "ff  Being 
akne.  Marg.,  by  itself.  The  sense  is, 
♦  being  by  itself;'  thaj^  is,  destitute  of  any 
accffmpanylng~fru  i  tTor^sultsjltj^^ 
that"  it  Is  dead.  That^which  is  alive 
bodies  itself  forth,  produces  effects, 
makes  itself  visible ;  that  which  is  dead 


produces  no  effect,  and  is  as  if  it  wer« 
not. 

18.  Yea,  a  man  may  say,  &c.  The 
word  which  is  rendered  *  yea^  ('AJix') 
would  be  better  rendered  by  but.  The 
apostle  designs  to  introduce  an  objec- 
tion,  not  to  make  an'aHfrmation.  The 
sense  is,  «  some  one  might^say/  or,  '  to 
this  it  might^'be  urged  inreply.'  That 
is,  it  might  perhaps  be  said  that  religion 
is  not  always  manifested  in  the  same 
way,  or  we  should  not  suppose  that, 
because  it  is  not  always  exhibited  in 
the  same  form,  it  does  not  exist.  One 
man  may  manifest  it  in  one  way,  and 
another  in~aTTPtfagT7"5!Td""stITrboth  have 
tjue  piety"  One  may  be  distinguished 
for  his  faith,  and  another  for  his  works, 
and  both  may  have  real  religion.  This 
objection  would  certainly  have  some 
plausibility,  afid  it  was  important  to 
meet  it.  It  would  seem  that  all  reli- 
gion was  not  to  be  manifested  in  the 
same  way,  as  all  virtue  is  not;  and 
that  it  might  occur  that  one  man  might 
be  paiticularly  eminent  for  one  form 
of  religion,  and  another  for  another ; 
as  one  man  may  be  distinguished  for 
zeal,  and  another  for  meekness,  and 
another  for  integrity,  and  another  for 
truth,  and  another  for  his  gifts  in 
prayer,  and  another  for  his  large-hearted 
benevolence.  To  jhis_tb.p  apnstlp.  tr- 
plies,  that  the  two  things  referred  to, 
fa i th  and  works,  were  not  independent 
thmgs  wTiich  could  exist  "separately, 
withouTthe  one  materially  influencing 
another,  as,  for  example,  charity  and 
cnastity,  zeal  and  meekness,  but  that 
the  one  was  the  germ,  or  source  of  the 
other ;  and  that  the  existence  of  the 
one  was  to  be  known  only  by  its  de- 
veloping itself  in  the  form  of  the  other. 
A  man  could  not  show  that  he  possessed 
the  one  unless  it  developed  itself  in  the 
form  of  the  other.  In  proof  of  this, 
he  could  boldly  appeal  to  any  one  to 
show  a  case  where  faith  existed  with 


52 


JAMES. 


[A.  D.  60. 


show  me  thy  faith  'without  thy 
works,  and  I  ''will  show  thee  my 
faith  by  my  works. 

1  some  copies  read,  hj.  a  c.  3.  13. 


out  works.  He  was  himself  willing  to 
Bubrait  to  this  just  trial  in  regard  to 
this  point,  and  to  demonstrate  the  ex- 
istence of  his  own  faith  by  his  works. 
t  Thou  hast  faith,  and  I  have  works. 
You  have  one  form  or  manifestation  of 
religion  in  an  eminent  or  prominent 
degree,  and  I  have  another.  You  are 
characterized  particularly  for  one  of  the 
virtues  of  religion,  and  I  am  for  an- 
other, as  one  man  may  be  particularly 
eminent  for  meekness,  and  another  for 
zeal,  and  another  for  benevolence,  and 
each  be  a  virtuous  man.  The  expres- 
sion here  is  equivalent  to  saying,  *  One 
may  have  faith,  and  another  works.' 
1  Show  me  thy  faith  without  thy 
works.  That  is,  you  who  maintain 
that  faith  is  Enough  f5^ove""tKe'  exist- 
enceorretigron  ;  that  a  man  may^be 
justiIfel}"^[TItr'saved  Py  that  aloneTor 
where  It  does  not  develope  "Ttsetf  in 
hoj^iistngX^r  that  all  that  is  neces- 
ga'ry  in  order  to  be  saved  is  merely  to 
believe.     Lefejhfij:eality  of  any  suck 


faith  as  that  be  shown,  if  it  can  be ; 
let^gTTyi^TegrifailTrTe  shownjo  exist 
tt;t/^ou/alife~ot  good  works^_aaid-JEg 
pomt  V^ttrVe  settlegj]  7,  says  the  apos- 
tle, ^TTTunHertake  to  exhibit  the  evi- 
dence of  my  faith  in  a  different  way, 
in  a  way  about  which  there  can  be  no 
doubt,  and  which  is  the  appropriate 
method.  It  is  clear,  if  the  common 
reading  here  is  correct,  that  the  apost4e 
meant  to  deny  that  true  faith  could  be 
evinced  without  appropriate  works.  It 
should  be  said,  however,  that  there  is 
a  difference  of  reading  here  of  con- 
siderable importance.  Many  manu- 
scripts and  printed  editions  of  the  New 
Testament,  instead  of  without  [works] 
Otcoptj)  read  from  or  by  (ix),  as  in  the 
other  part  of  the  verse,  '  show  me  thy 
faith  by  thy  works,  and  I  will  show 


19  Thou  believest  that  there 
is  one  God ;  thou  doest  well :  the 
devils  ^also  believe,  and  tremble. 

b  Mar.  1.  24 ;  5.  7. 


thee  my  faith  by  my  works.'  This 
reading  is  found  in  Walton,  Wetstein, 
Mill,  and  in  the  received  text  general- 
ly ;  the  other  [^withouf]  is  found'in 
many  MSS.,  and  in  the  Vulgate,  Sy- 
riac,  Coptic,  English,  and  Armenian 
versions,  and  is  adopted  by  Beza, 
Castalio,  Grotius,  Bengel,  Hammond, 
Whitby,  Drusius,  Griesbach,  Tittman, 
and  Hahn,  and  is  now  commonly  re- 
ceived as  the  correct  reading.  It  may 
be  added  that  this  reading  seems  to  be 
demanded  by  the  similar  reading  in 
ver.  20  :  '<  But  wilt  thou  know  that 
faith  without  works  (z^P^i  '^*^^  fpywv) 
is  dead,"  evidently  implying  that  some- 
thing had  been  said  before  about  « faith 
without  works.'  This  reading,  also,  is 
so  natural,  and  makes  so  good  sense  in 
the  connection,  that  it  wotild  seem  to 
be  demanded.  Doddridge  felt  the  dif- 
ficulty in  the  other  reading,  and  has 
given  a  version  of  the  passage  which 
showed  his  great  perplexity,  and  which 
is  one  of  the  most  unhappy  that  he 
ever  made.  ^  And  1  will  show  thee 
my  faith  by  my  works.  I  wiU^furnish 
in  this  way  the  best  and  most  certain 
proof  oTTHe  existence~ortaTtirr  It  is 
implied  here  that  true  faith  is  adapted 
to  lead  to  a  holy  life,  and  that  such  a 
life  would  be  the  appropriate  evidence 
of  the  existence  of  faith.  By  their 
fruits  the  principles  held  by  men  are 
known.     Notes  on  Matth.  vii,  16. 

19.  Thou  believest  that  there  is  one 
God.  Onq^fifjhe  great  and  c^olioal 
doctrines  of  religiorris"Rereji£kcted  as 
an  iTIustrafion  of  alL  "The  design  of 
the  apostle  sterns  to  have  been  to  select 
one  of  the  dootrines  of  religion,  the 
belief  of  which  would — if  mere  belief 
in  a7iy  doctrine  could — save  the  soul ; 
and  to  show  that  e\enjlhi&  might  be 
held  as  an  article  of  faUh_by  those  jsh» 


A.  D.  60.] 


CHAPTER  II. 


any  claim  to  the  Jiame_,sL.Christian. 
He  selectsTtherefbre,  the  great  funda- 
mental doctrine  of  all  religion, — the 
doctrine  of  the  existence  of  one  Su- 
preme Being, — and  shows  that  if  even 
this  were  held  in  such  a  vvay  as  it  might 
be,  and  as  it  was  held  by  devils,  it.fniild 
not  save  men.  The  apostlg^here  is  n^ 
td'HeTupposed  to  be  addressing  such^anj  far 
one  as  Paul,  who  held  to  the  doctrine 
tbrfTwft^nrft  jnsiifiedjjy  faith;  nor]s_he 
to  be  supposed_J.n  hfi  j-nmbating  the 
doctrine  of  Paul,  as  sopie  have  main- 
tainesJ  (see  the  Intro.) ;  but  he  is  to  be 
regarded  as  addressing  on'^w^o  held, 
in 'the  broadest  and  most  unqualified 


sense,  that  provided  there  w(ts  fnithj  a 
man  would_he  saved.  To  this  he  re- 
plies,  that  even  the  devils  might  have 
faith  of  a  certain  sort,  and  faith  that 
would  produce  sensible  eifects  on  them 
of  a  certain  kind,  and  still  it  could  not 
be  supposed  that  they  had  true  religion, 
or  that  they  would  be  saved.  Why 
might  not  the  same  thing  occur  in  re- 
gard to  man  ?  t  Thou  doest  well.  So 
far  as  this  is  concernedT^oTsoTar  as  it 
g£^.  It  is  a  doctrine  which~ot7 
bejieldnor  it  is  one  ot  the  great 
mental  truths  of  religion,  t  The  devils. 
The  demons — ra  Scuftovta-  There  is 
properly  but  one  being  spoken  of  in  the 
New  Testament  as  the  devil — o  6t.a/3o- 
>toj,  ando  ^a-tav — though  demons  are 
frequently  spoken  of  in  the  plural  num- 
ber. They  are  represented  as  evil  spi- 
rits, subject  to  Satan,  or  under  his  con- 
trol, and  engaged  with  him  in  carrying 
out  his  plans  of  wickedness.  These 
spirits  or  demons  were  supposed  to 
wander  in  iesert  and  desolate  places 
(Matth.  xii.  43),  or  to  dwell  in  the  at- 
mosphere (Notes,  Eph.  ii.  2)  ;  they 
were  thought  to  have  the  power  of 
working  miracles,  but  not  for  good 
(Rev.  xvi.  14.  Comp.  John  x.,  21); 
to  be  hostile  to  mankind  (John  viii. 
4i) ;  to  utter'the  heatheii  oracles  (Acts 
xvi.  17)  ;  to  lurk  in  the  idols  of  the 
heathen  (1  Cor.  x.  20) ;  and  to  take  up 
6* 


their  abodes  in  the  bodies  of  ineff,  af- 
flicting them  with  various  kinds  of  dis 
eases.  Matth.  vii.  22  ;  ix.  34  ;  x.  8 
xvii.  18.  Mark  vii.  29,  30.  Luke  iv 
33  ;  viii.  27,  30,  et  saepe.  It  is  of  these 
evil  spirits  that  the  apostle  speaks  when 
he  says  that  they  believe,  f  Ako  be- 
lieve. That  is,  particularly,  they  believe 
in^the  existence  of  the  one  God.  How 
tKeTr  knowledge  may^^exFend  re- 
specting God,  we  cannot  know;  but 
they  are  never  represented  in  the  Scrip- 
tures as  denying  his  existence,  or  as 
doubting  the  great  truths  of  religion. 
They  are  never  described  as  atheists. 
That  is^asm  of*  this  world  onfy.  TTEey 
arejriot^repres^riteiras^^gp^tcg  'Pfiat 
too  is  a  peculiar  sin  of  the  earth ;  and 
probably,  in  a.11  the  universe  besides, 
there  are  no  beings  but  those  who  dwell 
on  this  globe,  who  doubt  or  deny  the 
existence  of  God,  or  the  other  great 
truths  of  religion.  ^  And  tremble.  The 
word  here  used  (fpCaaa)  occurs  no- 
where else  in  the  New  Testament.  It 
means  properly  to  be  rough,  uneven, 
jaggy,  sc,  with  bristling  hair;  to  bris- 
tle, to  stand  on  end,  as  the  hair  does 
in  a  fright;  and  then  to  shudder  or 
quake  with  fear,  &c.  Here  the  mean- 
ing is,  that  there  was  much  more  in 
the  case  referred  to  than  mere  specula- 
tive faith.  There  was  a  faithjhat^ro- 
duced  sofne  effeHTandan  effect  of  a 
veTy"?ec"ided  chafapTer^  jT j|idjnot,  in.^ 
deed^  j)ro3uc^_good  works,  or^  a  holy 
life,  but  it  made  it  manifest  that  theFe 


was^fcuMLLMm^  congjefluentjy,  it  To 
1 0 w ed  that  the^fixjstence  of  merejajt]^ 
wasjint  all  \\)aX  wa.c;  ner.fissaryjr>_savg 
iSeji^r  to  make  it  certairnEit  they 
would  be  secure,  unless  it  were  held 
that  the  devils  would  be  justified  and 
saved  by  it.  If^they  might  hold  such 
faith,  and  still  remain  in  perdition,  men 
mig_ht_hold  it.  and^^oto  perdition.  A 
man  should  notinfer,  tlTeretore,  because 
he  has  faith,  even  that  faith  in  God 
which  will  fill  him  with  alarm,  that 
therefore  he  is  safe.  He  must  have  a 
faith  which  will  produce  another  effecf 


M 


JAMES. 


[A.D.  CO 


20  But  wilt  thou  know,  O 
vain  man,  that  faith  without 
works  is  dead? 

21  Was  not  Abraham  our  fa- 


altogether — that  which  will  lead  to  a 
holy  life. 

^     20.  But  wilt  thou  know.   Will  ypu 
(   have  a  J^jjJNJljemoD^tratinn  nf  it  ;..„will 
\    yoVEave  the  clearest^ragjFjnJhe^ase. 
I   Thea'postle^evidently  felt  that_the_L"- 
\  stance's  to  which  he  was  about  to  refer, 
j  those  of  Abraharir^nd  Rahab.  were  de- 
Kcisiver    T  U  vain  man.    The  reference 
by  this  language  is  to  a  man  who  held 
-  an  opinion  that  could  not  be  defended. 
The  word  vainhere  used  (xsvoc)  means 
properlyem^f^,  as  opposed  to  full — as 
empty  Hands,  having  nothing  in  them  ; 
then  fruitless,  or  without  utility  or  suc- 
cess ;  then  false,  fallacious.  The  mean- 
ing here  properly  would  be  'empty,'  in 
the  sense  of  being  void  of  understand- 
ing, and  this  would  be  a  mild  and  gen- 
tle way  of  saying  of  one  that  he  was 
foolish,  or  that  he  maintained  an  argu- 
ment that  was  without  sense.     James 
means,  doubtless,  to  represent  it  as  a 
perfectly  plain  matter,  a  matter  about 
which   no   man   of   sense  could  have 
any   reasonable   doubt.      If  we    must 
'Call  a  man  foolish,  as  is  sometimes  ne- 
cessary, let  us  use  as  mild  and  inoffen- 
sive a  term  as  possible — a  term  which, 
while  it  will  convey  our  meaning,  will 
not  unnecessarily  wound  and  irritate. 
t  That  faith  without  works  is  dead. 
That_ihe.  faith  which  does  not  produce 
good  works  is  useless  in  the  matter  of 
salvation.     He  does  not  mean  to  say 
^  thatit  would  produce  no  ellect,  tor  in 
the  case  of  the  derTTOns  it  did  produce 
trembling  and  alarm;  but  that  it  would 
be  valueless  in  the  matter  of  salvation. 
The  faith  of  Abraham  and  of  Rahab 
Was  entirely  different  from  this. 

21.  Was  not  Abraham  our  futJier. 
Our  progenitor,  our  ancestor,  using  the 
(vord  father,  as  frequently  occurs  in 
the  Bible,  to  denote  a  remote  ancestor. 
Comp.  Notes  on  Matth.  i.  1.     A  refer- 


ther  justified  by  works,  when  "he 
had  offered  Isaac  his  son  upon 
the  altar? 

a  Ge.  22.  9.  12. 


ence  to  his  case  would  have  %re^ 
weighMvith^  those  who  were  Jews  by 
birth,  and  probably  most  of  those^tc 
whom  this  epistle  was  addressed  were 
of  this  character.  See  the  Intro.  ^  Jus 
tified  by  works.  That  is,  in  the  sense 
in  which  James  is  maintaining  that  a 
man  professing  religion  is  to  be  justified 
by  his  works.  He  ^Qpg  ""t  ^^ffirm  thi*^ 
the  ground  of  acceptance  with^^gdjs 
that  we_keep^  the  )aw".~pr~a£e.  perfect ; 
or  that  our  good  works  make_an^atone. 
menTlor  our^g^^^nd  that  it  is  on  their 
account  that  we  are  pardoned  ;  nor 
does  hejleay-thatJt'Ts^nicessary  that  a 
man  should  believe  in  order  to  be  saved.  ; 
In  this  sense,  he  does  hot  deny  thtft 
men  are  justified  by  faith  ;  and  thus 
he  does  not  contradict  the  doctrine  of 
the  apostle  Paul.  But  he  does  teach 
that  where  there  are  no  good  works,  or 
where  there  is  not  a  holy  life,  there  is 
"'LJ''"^  rpligiop  ;  that  that  taith  vyhirh 
is  not  productive  of  good  works  is  of 
no  value  ;  that  if  a  man  has  that  faith 
only  it  would  be  impossible  that  he 
could  be  regarded  as  justified,  or  could 
be  saved ;  and  that  consequently,  in 
that  large  sense,  a  man  is  justified  by 
his  works  ;  that  is,  they  are  the  evidence 
that  he  is  a  justified  man,  or  is  regarded 
and  treated  as  righteous  by  his  ?/Iaker. 
The  point  on  which  the  apostle  has  his 
eye  is  the  nature  of  saving  faith  ;  and 
his  design  is  to  show  tha*  ^  m^r^  fa\\\\ 
wTiich  would  prod  lire  nn  rfinre  effftrt 
than^^that  of  the  den^""«  ^''^  f.onldjKit 
save.  In  this  he  states  no  doctrine  which 
contradicts  that  of  Paul.  The  emdence 
to  which  he  appeals  in  regard  to  faith, 
is  good  works  and  a  holy  life;  and 
where  that  exists  it  shows  that  the  faith 
is  genuine.  The  case  of  Abraham  is 
one  directly  in  point.  He  showed  that 
he  had  that  kind  of  faith  which  was 
not  dead.     He  gave  the  most  affecting 


A.  D.  60.] 

22    'Seest 

1  or,  Thou  seest. 


CHAPTER  II. 


55 


thou 


how   faith' 

aHe.  11.  17. 


evidence  that  his  faith  was  of  such  a 
kind  as  to  lead  him  to  implicit  obe- 
dience, and  to  painful  sacrifices.  Such 
an  act  as  that  referred  to,  the  act  of 
offering  up  his  son,  demonstrated^f 
aTvy  ibmg  could,"lhathis  faith  wa?  ge- 
lyiine,  and  that  his  religion  was~5eep 
and  pure.     In  the  sight  of  heaven  and 


•earth 
e3us  man 


it  would  justify  J^inTas^^a^nsllt- 
i  euus  man,  oF"vvould  prove  that  he  was 
(_a^igEteous  man.  In  regard  to  the 
strength  of  his  faith,  and  the  nature  of 
his  obedience  in  this  sacrifice,  see  Notes 
on  Heb.  xi.  19.  That  the  apostle  here 
cannot  refer  to  the  act  of  justification 
as  the  term  is  commonly  understood, 
referring  by  that  to  the  moment  when 
he  was  accepted  of  God  as  a  righteous 
man,  is  clear  from  the  fact  that  in  a 
passage  of  the  Scriptures  which  he 
himself  quotes,  that  is  declared  to  be 
r  /consequent  on  his  believing  :  'Abraham 
i-r  I  believedjGod,  andJtwasJmputedjintp 
^  l^hirirTor  righteousness.*  The  act  here 
referred  to  occurred  long  stiBseguenflo 
that,  and  was_thus^a  fulfilment  or  con- 
firmjitiorLofjhedeclaration  or^cnpture, 
which  says  that  <  he  beUevejUaod.''  It 
shoWed"  that  his  faith  was  not  merely 
speculative,  but  was  an  active  principle 
leading  to  holy  living.  See  Notes  on  ver. 
23.  This  demonstrates  that  what  the 
apostle  refers  to  here  is  the  ^vid^pt'ft  hy 


which  it  is  shown  that  a  man^sJaijjULs 
genuine,  and  Ihat  he  does  ^ot  refer  to 
the  question  whether  the  act  of  justifi- 
cation, where  a  sinner  is  converted,  is 
sokly  in  consequence  of  believing. 
iTius  the  case  proves  what  James  jur- 
poses  to  prove,  that  the  faith  ^fnich 
justifies  is  only  that  which  leads  to 
good  works.  ^  When  he  had  offered 
Isaac  his  son  on  the  altar.  This  was 
long  after  he  believed,  and  was  an  act 
which,  if  any  could,  would  show  that 
his  faith  was  genuine  and  sincere.  On 
the  meaning  of  this  passage,  see  Notes 
on  Heb.  xi.  17. 


wrought  with  his  works,  and  by 
works  was  faith  made  perfect? 

22.  Seest  thou.  Marg.  Thou  seest. 
Either  rendering  is  correct,  and  the 
sense  is  the  same.  The  apostle  means 
to  say  that  this  was  so  plain  that  they 
could  not  but  see  it.  ^  ^ow  faith 
wrought  with  his  works  (crw»jpyffc). 
Co-operated  with.  The  meaning  of 
th^vord  IS,  {iowork  together  with  any 
one;  toco-operate  (1  Cor.  xvi.  16.  2. Cor. 
vi.  1)  ;  then  to  aid,  or  help  (Mark  xvi. 
20)  ;  to  contribute  to  the  production 
of  any  result,  where  two  or  more  per- 
sons or  agents  are  united.  Comp.  Rom. 
viii.  28.  The  idea  here  is,  that  the 
resiilt  in  the  case  of  Abraham,  that  is. 
his  salvation,  or  his  rgligion^^^  was 
sec ured_j^not~by_,Q;je  of  these  things 
alone^  but_t^hat  6q^4  ^oatdhutfid-Jo  it^ 
THe  result  which  was  reached,  to  wit, 
his  acceptance  with  God,  could  not 
have  been  obtained  by  either  one  of 
them  separately,  but  both,  in  some 
sense,  entered  into  it.  The  apostle 
does  not  say  that,  in  regard  to  the 
merit  which  justifies,  they  came  in  for 
an  equal  share,  for  he  makes  no  affir- 
mation on  that  point ;  he  does  not 
deny  that  in  the  sight  of  God,  who 
foresees  and  knows  all  things,  he  was 
regarded  as  a  justified  man  the  mo- 
ment he  believed,  but  he  looks  at  the 
result  as  it  was,  at  Abraham  as  he 
appeared  under  the  trial  of  his  faith, 
and  says  that  in  that  result  there  was 
to  be  seen  the  co-operation  of  faith  and 
good  works.  Both  contributed  to  the 
end,  as  they  do  now  in  all  cases  where 
there  is  true  religion.  ^  And  by  works 
was  faith  made  perfect.     Made  com- 

plete^nishedy  or  mtirf, It"^was~"so 

carried  out  as  to  ghow^its  legitim^e 
andjfair  results.     This  does  not  mean  ^ 
that  the  faith  in  itself  was   defective 

remedied  hy  good  works ;  or  that  there 
is  any  deficiency  in  what  the  right 
kind  of  faith  can  do  in  the  matter  of 
justification,  which  is  to  be  helped  oul 


56 

23  And  the  Scripture  was 
fulfilled  which  saith,  "Abraham 
believed  God,  and  it  was  imputed 

aGe,  15.  6. 


JAMES.  [A.  D.  60. 

unto  him  for  righteousness  :  and 

he  was  called  ^the  friend  of  God. 

24  Ye  see  then  how  that  by 

J2Ch.  20.  7.    Is.  41.  8. 


by  good  works ;  buttbat  there  was 
that  kind  of  compIet'iorrwhich~a~tHrng 
bar  when  it  is  fully  developed,  or  Is 
ffiirlj  rarrif f^  nnt. 

23.  And  the  Scripture  toas  fulfilled 
tvhich  saith.    That  is*,  the  faiV  an(ffbll 
in|r_nfjJ2f.  lanp-uage  of  Scripture 


meting 


was  expressed  by  this  act,  showing  in 


genuine,  or  the  declaration  that  he 
truly  believed,  was  confirmed  or  esta- 
blished  by  this  act.  His  faith  was 
shown  to  be  genuine,  and  the  fair 
meaning  of  the  declaration  that  he 
believed  God  was  carried  out  in  the 
subsequent  act.  ^The  passage  here  re- 
ferred to  occurs  in  Gen.  xv.  6.  Th&t 
which  it  is  said  Abraham  believed,  or 
in  which  he  believed  God,  was  this : 
<This  shall  not  be  thine  heir  (viz. 
Eliezer  of  Damascus),  but  he  that  shall 
come  forth  out  of  thine  own  bowels, 
shall  be  thine  heir.'  And  again, '  Look 
now  toward  heaven,  and  tell  the 
Btars,  if  thou  be  able  to  number  them. 
And  he  said  unto  him.  So  shall  thy 
seed  be.'  vs.  3 — 5.  The  act  of  con- 
fiding in  these  promises,  was  that  act 
of  which  it  is  said  that  '  he  believed 
in  the  Lord  ;  and  he  counted  it 
to  him  for  righteousness.'  The  act 
of  offering  his  son  on  the  altar,  by 
which  James  sajs  this  Scripture  was 
fulfilled,  occurred  some  twenty  years 
afterwards.  That  act  confirmed  or 
fulfilled  the  declaration.  It  showed 
that  his  faith  was  genuine,  and  that 
the  declaration  that  he  believed  in  God 
was  true ;  for  what  could  do  more  to 
confirm  that  than  a  readiness  to  ofier 
his  own  son  at  the  command  of  God  1 
It  cannot  be  supposgilJ4i*t-J^iliesjii£ant 
to  sayt^tjA-bra^m  was  Justified  by^ 
WorJcs  without  respect  to  faith^  or  to 
ieny  ttiat  thepiimaxy  gMUj33lx)frh.is 
justi^clttnnrln^thff  .jiight  -of-Ged-ma& 


he 

rU 

am    be- 

//ei;e^~TJo3rannr°was  imputed,'  &c. 
The  meaning,  therefore,  can  only  be, 
that  this  declaration  received  its  fair  and 
full  expression  when  Abraham,  by  aif 
act  of  obedience  of  the  most  'striking 
character,  long  after  he  first  exercised 
that  faith  by  which  he  was  accepted  of 
God,  showed  that  his  faith  was  genuine. 
If  he  had_jio^_tluis_obeyed^_Jiis^f^ 
woiiJCiEaye  been  inoperativeand ofjao 
value.  AsTTwasT^s  acrsTiowed  that 
the  declaration  of  the  Scripture  that  he 
'  believed'  was  well  founded.  ■][  Abra- 
ham believed  God,  and  it  was  imputed, 
&c.  See  this  passage  fully  explained 
in  the  Notes  on  Rom.  iv.  3.  H  And 
he  ivas  called  the  Friend  of  God.  In 
virtue  of  his  strong  faith  and  obedience. 
See  2  Chron.  xx.  7.  « Art  not  thou 
our  God,  who  didst  drive  out  the  in- 
habitants of  this  land  before  thy  people 
Israel,  and  gavest  it  to  the  seed  of 
Abraham  thy  friend  foreverl"  Isa, 
xli.  8.  «But  thou,  Israel,  art  my  ser- 
vant, Jacob  whom  I' have  chosen,  the 
seed  of  Abraham  my  friend.^''  This 
was  a  most  honourable  appellation  ; 
but  it  is  one  which,  in  all  cases,  will 
result  from  true  faith  and  obedience. 

24.  Ye  see  then.  From  the  course 
of  reasoning  pursued,  and  the  example 
referred  to.  ^  How  that  by  works  a 
man  is  justified,  and  not  by  faith  mJ^. 
Not  by  a  cold,  abstract,  inoperativeJaUh. 
It^ftrrsi  peljy  afaTth  Ihat-ihaTT^y^/j^./^ff 
gcJCd  works,  "andwhose  existence  will 
be  shown  to  men  by  good  works.  A& 
justification  takes  place  in  the  sight  of 
God,  it  is  by  faith,  for  he  sees  that  the 
faith  is  genuine,  and  that  it  will  pro- 
duce good  works  if  the  individual 
who  exercises  faith  shall  live,  and  he 
-justifies  men  in  view  of  that  faith,  and 


A.  D.  60.] 


works  "a  man  is  justified 
not  by  faith  only. 

25  Likewise  also  was  not 
Rahab  *the  harlot  '^ justified  by 
works,  when  she  had  received 

a  Re.  20.12.  *Jos.2.1,&c.  He.  11.31. 

c  Mat.  21.  31. 


CHAPTER  II. 

and 


57 


sent 


of  no  other.  If  he  sees  that  the  faith 
is  merely  speculative ;  that  it  is  cold  and 
dead,  and  would  7iot  produce  good 
works,  the  man  is  not  justified  in  his 
sight.  As  a  matter  of  fact,  therefore, 
it  is  only  the  faith  that  produces  good 
works  that  justifies;  and  good  works, 
therefore,  as  the  proper  expression  of 
the  nature  of  faiih,  foreseen  by  God  as 
the  certain  result  of  faith,  and  actually 
performed  as  seen  by  men,  are  neces- 
sary in  order  to  justification.  In  other 
words,  no  man  will  be  justified  who 
has  not  a  faith  which  will  produce 
good  works,  and  which  is  of  an  opera- 
tive and  practical  character.  The 
ground  of  justification  in  the  casTTs 
faitli.  and  that  only  ;  iheevidence^  of  TT." 


th£3arr£ing  it  out,  jhe  proofc  of  the 
ex  i  ste^^ZS^Jt^r^jth^  iT^ocTw  or^ ; 
and  thus  menare~justified  ITnd  saved 
not  by  mere  abstract  and  cold  faith, 
but  by  a  faith  necessarily  connected 
with  good  works,  and  where  good 
works  perform  an  important  part. 
James,  therefore,  does  not  contradict 
Paul,  but  he  contradicts  a  false  ex- 
planation of  f^l's  doctrine.  He  does 
not  deny  that  a  man  is  justified  in  the 
sight  of  God  by  faith,  for  the  very  pas- 
sage which  he  quotes  shows  that  he 
believes  that ;  but  he  does  deny  that  a 
man  is  justified  by  a  faith  which  would 
not  produce  good  works,  and  which  is 
not  expressed  by  good  works  ;  and  thus 
he  maintains,  as  Paul  always  did,  that 
notKmg'else  than  ajiojy^^  show 

that  a  man  is  a  true  (Xhastiajnuancfis 
accepted  of  God. 

"^5.  Likewise  also  was  not  Rahab 
the  harlot  justified  hy  works.  In  the 
«aine  sense  in  which  Abraham  was,  as 


the   messengers,   and   had 
them  out  another  way? 

26  For  as  the  body  without 
the  'spirit  is  dead,  so  faith  with- 
out works  is  dead  also.  . 


explained  above,  showing  by  her  a  M 
that  her  faith  was  genuine,  and  that  it 
was  not  a  mere  cold  and  speculative 
assent  to  the  truths  of  religion.  Her 
act  showed  that  she  truly  believed  God. 
If  that  act  had  not  been  performed,  the 
fact  would  have  shown  that  her  faith 
was  not  genuine,  and  she  could  not 
have  been  justified.  God  saw  her  faith 
as  it  was^  be  saw  that  it  would  pro- 
duce acts  of  obedience,  and  he  accepted 
her  as  righteous.  The  actjwhich  she 
performe^was_the_£ufflc  maTiifestation 
of  Tier  faith,  the  evidencelEat  she  was 
liislifieJI  Seethe  case  of  Rahab  fully 
explained  in  the  Notes  on  Heb.  xi.  31. 
It  may  be  observed  here  that  we  are 
not  to  suppose  that  every  thing  in  the 
life  and  character  of  this  woman  is 
commended.  She  is  commended  for 
her  faith,  and  for  the  fair  expression 
of  it ;  a  faith  which,  as  it  induced 
her  to  receive  the  messengers  of  the 
true  God,  and  to  send  them  forth  in 
peace,  and  as  it  led  her  to  identify 
herself  with  the  people  of  God,  was 
also  influential,  we  have  every  reason 
to  suppose,  in  inducing  her  to  abandon 
her  former  course  of  life.  When  we 
commend  the  faith  of  a  man  who  has 
been  a  profane  swearer,  or  an  adulterer, 
or  a  robber,  or  a  drunkard,  we  do  not 
commend  his  former  life,  or  give  a 
sanction  to  it.  We  commend  that 
which  has  induced  him  to  abandon  his 
evil  course,  and  to  turn  to  the  ways  of 
righteousness.  The  more  evil  his  for- 
mer course  has  been,  the  more  wonder- 
ful, and  the  more  worthy  of  commen- 
dation, is  that  faith  by  which  he  is 
reformed  and  saved. 

26.  F(!^   64  the  body  luithaut  tht 


58 


JAMES.  [A.  D.  60. 

Reconciliation  of  Paul  and  James. 

At  the  close  of  the  exposition  of  this 
chapter,  it  may  be  proper  to  make  a  few 
additional  remarks  on  the  question  in 
what  way  the  statements  of  James  can 
be  reconciled  with  those  of  Paul,  on 
the  subject  of  justification.  A  difficulty 
has  always  been  felt  to  exist  on  the 
subject  ;  and  there  are,  perhaps,  no 
readers  of  the  New  Testament  who  are 
not  perplexed  with  it.  Infidels,  and 
particularly  Voltaire,  have  seized  the 
occasion  which  they  supposed  they 
found  here  to  sneer  against  the  Scrip- 
tures, and  to  pronounce  them  to  be 
contradictory.  Luther  felt  the  diffi- 
culty to  be  so  great  that,  in  the  early 
part  of  his  career,  he  regarded  it  as  in- 
superable, and  denied  the  inspiration 
of  James,  though  he  afterwards  changed 


?ptVt*  is  (\.ad.  Marg.  breath.  The 
Greeii  wok  nv^vfid  is  commonly  used 
to  denote  ,.  iirit  or  soul,  as  referring  to 
the  intell,  jent  nature.  The  meaning 
nere  is  tb?  obvious  one,  that  the  body 
is  animated  or  kept  alive  by  the  pre- 
sence of  the  soul,  and  that  when  that 
is  withdrawn,  hope  departs.  The  body 
has  no  life  independent  of  the  presence 
of  the  soul.  Tl  So  faith  without  works 
is  dead  also.  There  is  as  much  ne- 
cessity that  faith  and  works  should  be 
united  to  constitute  true  religion,  as 
there  is  that  the  body  and  soul  should 
bo  united  to  constitute  a  living  man. 
' '  good  works  do  not  follow,  it  is  clear 

.iat  there  is  no  true  and  proper  faith ; 

tone  that  justifies  and  saves.  If  faith 
produces  no  fruit  of  good  living,  that 
fact  proves  that  it  is  dead,  that  it  has 
no  power,  anJ^hat  it  is  of  no  value. 
This  shows  that  James  was  not  arguJ.  his  opinion,  and  believed  that  his  epistle 


was  a  part  of  the  inspired  canon ;  and 
one  of  Luther's  followers  was  so  dis- 
pleased with  the  statements  of  James, 
as  to  charge  him  with  wilful  falsehood. 
Dr.  Dwight's  Theology,  Serm.  Ixvil;. 
The  question  is,  whether  their  state- 
ments can  be  so  reconciled,  or  can  be 
shown  to  be  so  consistent  with  each 
other,  that  it  is  proper  to  regard  them 
both  as  inspired  men  1  Or,  are  their 
statements  so  opposite  and  contradict- 
ory, that  it  cannot  be  believed  that  both 
were  under  the  influences  of  an  infalli- 
ble Spirit  1  In  order  to*answer  these 
questions,  there  are  two  points  to  be 
considered :  I.  What  the  real  difliculty 
is  ;  and,  II.  How  the  statements  of  the 
two  writers  can  be  reconciled;  or,  whe- 
ther there  is  any  way  of  explanation 
which  will  remove  the  difficulty. 

I.  What  the  difficulty  is.  This  re- 
lates  to  two  points:'  that  James  seemj 
to -COT)  Trad  icr  Paul  ill  "Express  terms; 
andlnat  Dotn  wrifers  make  use  of  the 
illustrate  their  opposite 


tng  against  real  and  gen  nine  faithjtjior 
against  Tts'Tm'pbrtanc&'in  j  u^stification , 
but  ag^ainst  the  supposition  that  jpere 
fauh"Was^lTliat""was~necessary  to  save 
a  man,  w"lietherTt"was^companied  by 
gdSfl^works  or  not.  He  maintains  that 
if  there  is  genuine  faith  it  will  always 
be  accompanied  by  good  works,  and 
that  it  is  only  that  faith  which  can 
justify  and  save.  If  it  leads  to  no 
practical  holiness  of  life,  it  is  like  the 
body  without  the  soul,  and  is  of  no 
value  whatever.  James  and  Paul  both 
agree  in  the  necessity  of  true  faith  in 
order  to  salvation  ;  they  both  agree 
that  thfft^end£iujy--43f_true-^ith_is^to^ 
produaa-..aJlQl^.Ji(e^;  they  both  agree 
that  where  there  is  not  a  holy  life  there 
is  no  true  religion,  and  that  a  man 
cannot  be  saved.  We  may  learn  then 
from  the  whole  d'octrine  of  the  New 
Testament  on  the  subject,  that  unless 
we  believe  in  the  Lord  Jesus  we  can- 
not be  justified  before  God  ;  and  that 
unless  our  faith  is  of  that  kind  which 
will  produce  holy  living,  it  has  no  more 
of  the  characteristics  of  true  religion 
than  a  dead  body  has  of  a  living  man. 


sarne-^ase  to 
sentirtiefiTs: 

(1.)  That  James  seems  to  contra- 
dict Paul  in  express  terms.     The  doc* 


A.  D.  60.] 


CHAPTER  II. 


59 


trine  of  Paul  on  the  subject  of  jiMjfi- 
catioij^ls.  statedjn  such  language  as  the 
toHowing:  "  By  the  deeds  of  the  law 


lhere_jha[ljio  fleshl)e^sU5edl^  injhis 
eight.^  Rom.  iii.  20.  "^''We  conclude 
that  a  man  is  justified  by  faith  without 
the  deeds  ofthe  law.'  Kom.'iii.  28^ 
"Tfelng  justified  by  faith."  Rom.  v.  1. 
"  Knowing  that  a  man  is  not  justified 
by  the  works  of  the  law,  but  by  the 
faith  of  Jesus  Christ."  Gal.  ii.  16. 
Comp.  Rom.  iii.  24,  26.  Gal.  iii.  11. 
Titus  iii.  5,  6.  On  the  other  hand, 
the  statement  of  James  seems_to  be 
equally  explicit  that  a  man_is  ??o^  ju§.- 
tified  by  faith  only,  but  that  gooxl.works 
cqnie_in  for  an  important  shaca.JaJLbie 
m^atter.  "  Was  not  Abraham  our  fa- 
ther justified  by  works  1"  ver.  21. 
"  Seest  thou  how  faith  wrought  with 
his  works."  ver.  22.  "  Ye  see  then 
how  that  by  works  a  man  is  justified, 
and  not  by  faith  only."  ver.  24. 

(2.)  Both  WTJterg  refer  ^o^ the  same 
case  to  i iTustrate ^hLeir-jd£ws--_the  case 
of^,^Sbrahani.  Thus  Paul  (Rom.  iv.  1 
— 3)  refers  to  it  to  prove  that  justifica- 
tion is  wholly  by  faith.  "  For  if  Abra- 
ham were  justified  by  works,  he  hath 
whereof  to  glory;  but  not  before  God. 
For  what  saith  the  Scripture  1  Abra- 
ham believed  God,  and  it  was  imputed 
unto  him  for  righteousness."  And  thus 
James  (vs.  21,  22)  refers  to  irto  prove 
that  justification  is  by  works :  "  Was 
not  Abraham  our  father  justified  by 
works  v?hen  he  had  offered  Isaac  his 
son  upon  the  altar  1" 

The  ditficulty  of  reconciling  these 
statements  would  be  more  clearly  seen 
if  they  occurred  in  the  writings  of  the 
same  author;  by  supposing,  for  exam- 
ple, that  the  statements  of  James  were 
appended  to  the  fourth  chapter  of  the 
spistle  to  the  Romans,  and  were  to  be 
read  in  connexion  with  that  chapter. 
Who,  the  infidel  would  ask,  would  not 
•6  struck  with  the  contradiction  1  Who 
would  undertake  to  harmonize  state- 
ments so  contradictory  3  Yet  the  state- 
ments are  eq  lally  contradictory,  though 


they  occur  in  different  writers,  and  es- 
pecially when  it  is  claimed  for  both 
that  they  wrote  under  the  influence  of 
inspiration. 

II.  The  inquiry  then  is,  hovsr  these 
apparently  contradictory  statements 
may  be  reconciled,  or  whether  there  is 
any  way  of  explanation  that  will  re- 
move tfte  difficulty.  This  inquiry  re- 
solves itself  into  two — whether  there  is 
any  theory  that  can  be  proposed  that 
would  relieve  the  difficulty  ;  and  whe- 
ther that  theory  can  be  shown  to  be 
well  founded. 

(1.)  Is  there  any  theory  which  would 
remove  the  difficulty — any  explanation 
which  can  be  given  on  this  point  which, 
if  true,^  would  show  that  the  two  state- 
ments may  be  in  accordance  with  each 
other  and  with  truth  1 

Before  suggesting  such  an  explana- 
tioUj  it  may  be  further  observed,  that, 
as  all  history  has  shown,  the  statements 
of  ^aul  on  the  subject  of  JustlScation 
are  liable  to  great  abuse.  All  the^jonns 
o^_^Jlt'"orn'a"'g'^f^-iUive.^gTOWH  out  of 
such_abuse,  and  are  only  perverted 
statements  of  his  doctrine.  It  has  been 
said  that  if  Christ  has  freed  us  from 
the  necessity  of  obeying  the  law  in 
order  to  justification  ;  if  he  has  fulfilled 
it  in  our  stead,  and  borne  its  penalty, 
then  the  law  is  no  longer  binding  on 
those  who  are  justified,  and  they  are 
at  liberty  to  live  as  they  please.  It 
has  been  further  said  that  if  we  are 
saved  by  faith  alone,  a  man  is  safe  the 
moment  he  believes,  and  good  works 
are  therefore  not  necessary.  It  i_s.pos- 
sible  that  such  views  as  these  begaji  to 
prevairas~early~as  the  "time  of  Jamgs, 
a n d,  if  s6,  it  was  proper  jhat  there 
should  be  an  authoritative  aposjoHc 
stareTnentj^TorrjcTWem7  an  J  to^check 
these  growing  abuses. ''^  If,  therefore, 
James  had,  as  it  has  been  supposed  he 
had,  any  reference  to  the  sentiments 
of  Paul,  it  was  not  to  correct  his  senti- 
ments, or  to  controvert  them,  bu4  ^ 
wg^Jo  correct  the  abuses  which  be^as 
alreajdy  to  flow  frorirftlF'^oHrirTegr  fw..< 


60 


to.4iiSW-i|^%L!ll^?lks?-4_  inference&^duL 
'^ot_pr_qperI^  follow  from  the  opinions 
whi££jie_£elJ  ;  or,Tn  other  words,  to 
show  that  the  Christian  religion  re- 
quired men  to  lead  holy  lives,  and  that 
the  faith  by  which  it  was  acknowledged 
that  the  sinner  must  be  justified,  was 
a  faith  which  was  prod  active  of  good 
woiks. 

Now,  all  that  is  necgssary  torecon- 
cile  the  statements  of  Pau|^j3Jjicie^, 
is,  "to"  "supposeTlt'Hat'nHev  contemplate 
tbe~sut?jecr of  jns''<^^"t^'^"^-f'""'Ti  .'liff'pr- 
ffnt  poinfs  of  _view,  gpd_\vith  jefererice^ 
to  diflfiieiiLiiiQiiiries.  Pi^iil  ^^aokp  at  it 
befa££t:§r<xi^n  is  converted^  wTtli ' reler- 
ence  to  the  'tjuesiion  now  a  sinner  may 
be  justified  before  God;  James  after  a 
man  is  cpnyerted,  with  reference  to  the 
question  how  ne  may  show  that  he  has 
the  genuine  faith  which  justifies.  Paul 
affirms  that  the  sinner  is  justified  be- 
fore God  only  by  faith  in  the  Lord  Je- 
sus, and  not  by  his  own  works;  James 
affirms  that  it  is  not  ajnere  speculative 
or  dead  taitli  which  justifies,  but  only~a 
faitlT  that  is  productive  of  good  works, 
anlTThat  its  genuineness  is  seen  only 
,bi/  good  works.  Paul  affirms  that 
J  whatever  else  a  man  has,  if  he  have  not 
faith  in  the  Lord  Jesus,  he  cannot  be 
justified  ;  James  affirms  that  no  matter 
what  pretended  faith  a  man  has,  if  it 
is  not  a  faith  which  is  adapted  to  pro- 
duce good  works,  it  is  of  no  value  in 
the  matter  of  justification.  Supposing 
this  to  be  the  true  explanation,  and 
that  these  are  the  '  stand-points'  from 
which  they  view  the  subject,  the  re- 
conciliation of  these  two  writers  is 
easy :  for  it  was,  and  is  still  true,  that 
if  the  question  is  asked  how  a  sinner 
IS  to  be  justified  before  God,  the  answer 
is  to  be  that  of  Paul,  that  it  is  by 
faith  alone,  "  without  the  works  of  the 
law  ;"  if  the  question  be  asked,  how 
it  can  be  shown  what  is  the  kind  of 
faith  that  justifies,  the  answer  is  that 
of  James,  that  it  is  only  that  which  is 
pVoductive  of  holy  living  and  practical 
obedience, 


JAMES.  [A.  D.  60. 

(2.)  Is  this  a  true  theory  1  Can  it 
be  shown  to  be  in  accordance  with  the 
statements  of  the  two  writers  ?  Would 
it  be  a  proper  explanation  if  the  same 
statements  had  been  made  by  the  same 
writer?  Tljiat  it  is  a  correct  theory^  i 
orjjiat  it  is  &n  explanation  founded  in 
truth,  v^iU  be  apparent  if  (a)  the  lan- 
guage used  by  the  tvyo  writers  wTll 
vp^rrant  it ;  Zb)  if  it  accords  wi^h_aLikir 
interpretaUonjofJhe  dJeciaraUons^fboth 
w riters ;  and  (c)  if.  in  fact,  each^f_the 
twojwriters^fiLd  LP_gper.tivpIyJJlifL.gamg 
doctrine^n  the  subject. 

(a)  Will  the  language  bear  this  ex- 
planation 1  That  is,  will  the  word 
justify,  as  used  by  the  two  writers, 
admit  of  this  explanation]  That  it 
will,  there  need  be  no  reasonable  doubt ; 
for  both  are  speaking  of  the_way_j.n 
whicfffnah,  who  is"'  a~sinner^_ni^L-^e 
reg'arded-^aTid~tre^Tg(I~"53rTjfod  asJf_JxQ 
werej2ghTeou^^the  true  notion  of  jus- 
tificatiom  It  is  not  of  justification  in 
the  sight  of  men  that  they  ^eak,  but 
of  justification  in  the  sight  of  God. 
Both  use  the  word  justify  in  this  sense 
— Paul  as  affirming  that  it  is  only  by 
faith  that  it  can  be  done;  James  as  af- 
firming, in  addition,  not  in  contradic- 
tion,  that  it  is  by  a  faith  that  produces 
holiness,  and  no  other. 

{b)  Does  this  view  accord  with  the 
fair  interpretation  of  the  declarations 
of  both  writers  1 

In  regard  to  Paul,  there  can  be  no 
doubt  that  this  is  the  point  from  which 
he  contemplates  the  subject,  to  wit, 
with  reference  to  the  question  how  a 
sinner  may  be  justified.  Thus,  in  the 
epistle  to  the  Romans,  where  his  prin- 
cipal statements  on  the  subject  cccur, 
he  shows  first,  that  the  Gentiles  cannot 
be  justified  by  the  works  of  the  law 
(ch.  i.),  and  then  that  the  same  thing 
is  true  in  regard  to  the  Jews  (chs.  ii., 
iii.),  by  demonstrating  that  both  had 
violated  the  law  given  tliem,  and  were 
transgressors,  and  then  (ch.  iii.  20) 
draws  his  conclusion,  "  Therefore  by 
the  deeds  of  the  law  there  shall  no  flesh 


A.a60.] 


CHAPTER  II. 


be  justified  in  his  sight" — the  whole 
argument  showing  conclusively  that 
ne  is  con templating  the  subject  before 
>*nian  is  justitiecirand  with  reference 
to  me  question  how  he  may  be. 

TfTTegar  j  to  James,  there  can  be  as 
littliTdoubtJhat  the  point  ot  view  from 
which  he  contemplates"  the  subject  is, 
after  a  man  protesses  to  hayejbee^jua- 
tineJ^BJ^faijh^with  reference  to  the 
question  what  MndT^fatth  fustt^s, 
or  how  itlnav^fjKown  that  f^tTTis 
genuine. — Ttiis*  is  clear,  (a)  because 
the  whole  question  is  introduced  by 
him  with  almost  express  reference  to 
that  inquiry  :  '  What  doth  it  projif, 
my  brethren,  though  a  man  sat/  he 
hath  faith,  and  have  not  works'?  Can 
faith  save  him  V  ver.  14.  That  is,  can 
§ucA  faith — can  this  faith  (^  rttWtj) 
save  hira  1  In  other  words,  He  must 
have  a  different  kind  of  faith  in  order 
to  save  him.  The  point  of  James'  de- 
nial is  not  that  faith,  if  genuine,  would 
save ;  but  it  is,  that  such  a  faith,  or  a 
faith  without  works,  would  save.  (6) 
That  this  is  the  very  point  which  he 
discusses,  is  further  shown  by  his  illus- 
trations, vs.  15,  16,  19.  He  shows 
(vs.  15,  16)  that  mere  faith  in  religion 
would  be  of  no  more  value  in  regard 
to  salvation,  than  if  one  were  naked 
and  destitute  of  food,  it  would  meet  his 
wants  to  say,  '  Depart  in  peace,  be  ye 
warmed  and  filled  ;'  and  then  (ver.  19), 
that  even  the  demons  had  a  certain 
kind  of  faith  in  one  of  the  cardinal 
doctrines  of  religion,  but  that  it  was  a 
faith  which  was  valueless — thus  show- 
ing that  his  mind  was  on  the  question 
what  is  true  and  genuine  faith,  (c) 
Then  he  shows  by  the  case  to  which 
he  refers  (vs.  21 — 23) — the  case  of 
Abraham — that  this  was  the  question 
before  his  mind.  He  refers  not  to  the. 
act  when  Abraham  first  believed — the 
act  by  which  as  a  sinner  he  was  justU 
Gei^iore  Hod ;  but  to  an  act  that  oc- 
curred twenty  years  after — the  offering 
up  of  his  son  Isaac.  See  Notes  on 
those  verses  He  affirms  that  the  faith 
6 


of  Abraham  was  of  such  a  kind  that 
it  led  him  to  obey  the  will  of  God ; 
that  is,  to*  good  works.  Tbgugh.  as  ia 
implied  in  ttxe  objection  referred  to 
above,  he  does  refer  to  the  sarne'case 
to  which  Paul  referred — the  case"of 
AbrahanT — yet  it  is  noMothe  5ame(p?^ 
in  Abraham.  Paul  (Kom.  ivn^==3y 
releiri^  to  Tum  when  he  first  believed, 
affirming  that  he  was  then  justified  by 
faith ;  James  refers  indeed  to  an  act  of 
the  same  man,  but  occurring  twenty 
years  after,  showing  that  the  faith  by 
which  he  had  been  justified  was  genu- 
ine. Abraham  was,  in  fact,  according  to 
Paul,  justified  when  he  believed,  and, 
had  he  died  then,  he  would  have  been 
saved ;  but,  according  to  James,  the 
faith  which  justified  hira  was  not  a 
dead  faith,  but  was  living  and  operative, 
as  was  shown  by  his  readiness  to  offer 
his  son  on  the  altar. 

(c)  Pi  j  each  of  these  two  writers  in 
reality  hold  the  same  doctrine  on  The 
subject '!  1  nis  will  be  seen  it  it  can  ^e" 
shown  that  James  held  to  the  doctrine 
of  justification  by  faith,  as  really  aa 
Paul  did  ;  and  that  Paul  held  that  good 
works  were  necessary  to  show  the  ge- 
nuineness of  faith,  as  really  as  James 
did. 

(1.)  They  both  agreed  in  holding  the 
doctrine  of  justification  bv  faith.  Of 
Paul's  belief  there  can  be  no  doubt. 
That  James  held  the  doctrine  is  appa- 
rent from  the  fact  that  he  quotes  the 
very  passage  in  Genesis  (xv.  6),  and 
the  one  on  which  Paul  relies  (Rom. 
iv.  1 — 3),  as  expressing  his  own  views 
— "  Abraham  believed  God,  and  it  was 
imputed  unto  him  for  righteousness." 
The  truth  of  this  James  does  not  deny, 
butafiifms  tTJiaT  the  ScTIpTu  re  which 
made  this  declaration  wasfiTlfiTled  or 
confirmed  by  the  act  to  whict^  he  rfi- 
fersj_ 

r2.VThev  both  agreed  in  holding 
that  good  works  are  necessarytoshow 
the"genuinene'ss  Of  faith.  Uf  James' 
views  on  that  point  there  can  be  no 
doubt.    That  Paul  held  the  same  opi 


G2 


JAMES. 


LA.D.CO 


nion  is  clear  (a)  from  his  own  life,  no 
man  ever  having  been  more  solicitous  to 
keep  the  wJiple  law  of  God  th%rL-he  was. 
(b)  From  his  consta»t  exhortations 
and  declarations,  such  as  these  :  "  Cre- 
ated in  Christ  Jesus  unto  good  works" 
'  (Eph.  ii.  10)  ;  «  Charge  them  that  are 
rich  that  they  be  rich  in  good  works" 
(1  Tim.  vi.  17,  18);  "In  all  things 
showing  thyself  a  pattern  of  good 
works"  (Tilus  ii.  7)  ;  «  Who  gave 
himself  for  us,  that  he  might  purify 
unto  himself  a  peculiar  people,  zealous 
of  good  works"  (Titus  ii.  14)  ;  «  These 
things  I  will  that  thou  affirm  constant- 
ly, that  they  which  have  believed  in 
God  might  be  careful  to  maintain  good 
works."   Titus  iii.  8.     (c)  It  appears 


from  the  fact  that  Paul  believed 


thel^evvir(Isl)f  heavetTareld  be  appgr- 
tioned  accprdingjto  our  good  works,  or 
accordin|[Jo,^r^haracter^n^_ou 
tamments  in  thadlvine  life.  The  title 
indeed  to  eternal  life,  is,  according  to 
him,  in  consequence  of  faith  ;  the  mea- 
sure of  the  reward  is  to  be  our  holiness, 
or  what  we  do.  Thus  he  says  (2  Cor. 
V.  10),  "  For  we  must  all  appear  before 
the  judgment-seat  of  Christ,  that  every 
one  may  receive  the  things  done  in  his 
body."  Thus  also  he  says  (2  Cor.  ix. 
6),  "  He  which  soweth  sparingly,  shall 
reap  also  sparingly  ;  and  he  which 
soweth  bountifully,  shall  reap  also 
bountifully."  And  thus  also  he  says 
(Rom.  ii.  6),  that  God  <'  will  render  to 
every  man  according  to  his  deeds." 
See  also  the  influence  which  faith  had 
on  Paul  personally,  as  described  in  the 
third  chapter  of  his  epistle  to  the  Phil- 
ippians.  If  these  things  are  so,  then 
these  two  writers  have  not  contradicted 
each  other,  but,  viewing  the  subject 
from  different  points,  they  have  together 
stated  important  truths  which  might 
have  been  made  by  any  one  writer 
without  contradiction — first,  that  it  is 
only  by  faith  that  a  sinner  can  be  jus- 
tified ;  and  second,  that  the  faith  which 
justifies  is  that  only  which  leads  to  a 
holy  life,  and  that  no  o^.hor  is  of  value 


in  saving  the  soul.  Thus,  on  the  one 
hand,  men  would  be  guarded  from  de- 
pending on  their  own  righteousness  jbr 
eternal  life;  and  on  the  other,  from  all 
the  evils  of  Antinomianism.  The  great 
object  of  religion  would  be  secured — 
the  sinner  would  be  justified,  and 
would  become  personally  holy. 

CHAPTER  III. 

ANALYSIS    OF    THE    CHAPTEH. 

The  evil  which  the  apostle  seems  to 
have  referred  to  in  this  chapter,  was  a 
desire,  which  appears  to  have  prevailed 
among  those  to  whom  he  wrote,  to  be 
public  teachers  (8t8dcxaXvi,  ver.l),  and 
to  be  such  even  where  there  was  no 
proper  qualification.  It  is  not  easy  to 
see  any  connexion  between  what  is 
said  in  this  chapter,  and  what  is  found 
in  other  parts  of  the  epistle,  and  indeed 
the  plan  of  the  epistle  seems  to  have 
been  to  notice  such  things  as  the  apostle 
supposed  claimed  their  attention,  with- 
out particular  regard  to  a  logical  con- 
nexion. Some  of  the  errors  and  im- 
proprieties which  existed  among  them 
had  been  noticed  in  the  previous  chap- 
ters, and  others  are  referred  to  in  chs. 
iv.  v.  Those  which  are  noticed  in  this 
chapter  grew  out  of  the  desire  of  being 
public  teachers  of  religion  It  seems 
probable  that  he  had  this  subject  in  his 
eye  in  the  whole  of  this  chapter,  and 
this  will  give  a  clue  to  the  course  of 
thought  which  he  pursues.  Let  it  be 
supposed  that  there  was  a  prevailing 
desire  among  those  to  whom  he  wrote 
to  become  public  teachers,  without 
much  regard  for  the  proper  qualifi" 
cations  for  that  office,  and  the  interpre- 
tation of  the  chapter  will  become  easy. 
Its  design  and  drift  then  may  be  thus 
expressed  : 

I.  The  general  subject  of  the  chapter, 
a  caution  against  the  desire  prevailing 
among  many  to  be  ranked  among  pub- 
lic teachers,  ver.  1,  first  clause. 

II.  Considerations  to  check  a.->d 
modify  that  desire,  ver.  1  (last  clause), 


A.  D.  GO.] 

i  CHAPTER  III. 

l/TY    brethren,    be    not 


CHAPTER  III. 


many 
masters,  knowing  that  we 


ver.  18.  These  considerations  are  the 
following: 

(I.)  The  fact  that  public  teachers 
must  give  a  more  solemn  account  than 
other  men,  and  that  they  expose  them- 
selves to  the  danger  of  a  deeper  con- 
demnation, ver.  1,  last  clause. 

(2.)  The  evils  which  grow  out  of  an 
improper  use  of  the  tongue,-  evtls  to 
which  those  are  particularly  liable 
whose  business  is  speaking,  vs.  2 — 12, 
This  leads  the  apostle  into  a  general 
statement  of  the  importance  of  the 
tongue  as  a  member  of  the  human 
body  ;  of  the  fact  that  we  are  pecu- 
liarly liable  to  offend  in  that  (ver.  2)  ; 
of  the  fact  that  if  that  is  regulated 
aright,  the  whole  man  is;  as  a  horse  is 
managed  by  the  bit,  and  a  ship  is 
steered  by  the  rudder  (vs.  2 — 4)  ;  of 
the  fact  that  the  tongue,  though  a  little 
member,  is  capable  of  accomplishing 
great  things,  and  is  peculiarly  liable, 
when  not  under  proper  regulations,  to 
do  mischief  (vs.  5.  6)  ;  of  the  fact  that, 
while  every  thing  else  has  been  tamed, 
it  has  been  found  impossible  to  bring 
the  tongue  under  proper  restraints,  and 
that  it  performs  the  most  discordant 
and  opposite  functions  (vs.  7 — 9)  ;  and 
of  the  impropriety  and  absurdity  of  this, 
as  if  the  same  fountain  should  bring 
forth  sweet  water  and  bitter,  vs.  10 — 
12.  By  these  considerations,  the  apos- 
tle seems  to  have  designed  to  repress 
the  prevailing  desire  of  leaving  other 
employments,  and  of  becoming  public 
instructors  without  suitable  qualifica- 
tions. 

(3.)  The  apostle  adverts  to  the  im- 
portance of  wisdom,  with  reference  to 
the  same  end  ;  that  is,  of  suitable  quali- 
fications to  give  public  instruction,  vs. 
13—18.  He  shows  (ver.  13)  that  if 
there  was  a  truly  wise  man  among 
them,  he  should  show  this  by  his 
works,  with  '  meekness,'  and    not   by 


shall  receive  the  greater  condem- 
nation.' 

a  Mat.  23.  8, 14.  1  Pe.  5.  3.        J  or,  judgment. 


obtruding  himself  upon  the  attention 
of  others ;  that  if  there  was  a  want  of 
it  evinced  in  a  spirit  of  rivalry  and  con- 
tention, there  would  be  confusion  and 
every  evil  work  (vs.  14 — 10)  ;  and 
that  where  there  was  true  wisdom,  it 
was  unambitious  and  unostentatious ; 
it  was  modest,  retiring,  and  pure.  It 
would  lead  to  a  peaceful  life  of  virtue, 
and  its  existence  would  be  seen  in  the 
'fruits  of  righteousness  sown  in  peace.' 
vs.  17,  18.  It  might  be  inferred  that 
they  who  had  this  spirit  would  not  be 
ambitious  of  becoming  public  teachers ; 
they  would  not  place  themselves  at  tho 
head  of  parties ;  they  would  show  the 
true  spirit  of  religion  in  an  unobtrusive 
and  humble  life.  We  are  not  to  sup- 
pose, in  the  interpretation  of  this  chap- 
ter, that  the  apostle  argued  against  a 
desire  to  enter  the  ministry,  in  itself 
considered,  and  where  there  are  proper 
qualifications;  but  he  endeavoured  to 
suppress  a  spirit  which  has  not  been 
uncommon  in  the  world,  to  become 
public  teachers  as  a  means  of  more  in- 
fluence and  power,  and  without  any 
suitable  regard  to  the  proper  endow 
ments  for  such  an  office. 

1.  My  brethren,  be  not  muny  mas- 
ters.  '  Be  not  many  of  you  teachers.' 
The  evil  referred  to  is  that  where  many 
desired  to  be  teachers,  though  but  few 
could  be  qualified  for  the  office,  and 
though,  in  fact,  comparatively  few 
were  required.  A  small  number,  well 
qualified,  would  better  discharge  the 
duties  of  the  office,  and  do  more  good, 
than  many  would  ;  and  there  would 
be  great  evil  in  having  many  crowd- 
ing themselves  unqualified  into  the 
office.  The  word  here  rendered  masters 
{hibdtsxa'Koi)  should  have  been  rendered 
teachers.    It  is  so  rendered  in  John  iii. 

2.  Acts  xiii.  1.  Rom.  ii.  20.  1  Cor.  xii. 
28,  29.  Eph.  iv.  11.  1  Tim.  ii.  11 ;  iv. 

3.  Heb.  V.  12,  though  it  is  elsewhere 


64 


JAMES. 


[A.  D.  ea 


frequently  jendered  7naster.  It  has, 
however,  in  it  primarily  the  notion  of 
teaching  (^8i,8dcix<^),  even  when  ren- 
dered master ;  and  the  word  master  is 
often  used  in  the  Nev/  Testament,  as 
it  is  with  us,  to  denote  an  instructor — 
as  the  <  school- master.'  Comp.  Matt. 
X.  24,  25  ;  xxii.  16.  Mark  x.  17;  xii. 
19,  et  al.  The  word  is  not  properly 
used  in  the  sense  of  master,  as  distin- 
guished from  a  servant,  but  as  distin- 
guished from  a  disciple  or  learner. 
Such  a  position,  indeed,  implies  au- 
ihority,  but  it  is  authority  based,  not 
on  power,  but  on  superior  qualifica- 
tions. The  connection  implies  that 
the  word  is  used  in  that  sense  in  this 
place;  and  the  evil  reprehended  is  that 
of  seeking  the  office  of  public  in- 
structor; especially  the  sacred  office. 
It  would  seem  that  this  was  a  prevail- 
ing fault  among  those  to  whom  the 
apostle  wrote.  This  desire  was  com- 
mon among  the  Jewish  people,  who 
coveted  the  name  and  the  office  of 
Rabbi,  equivalent  to  that  here  used, 
(Comp.  Matt,  xxiii.  7),  and  who  were 
ambitious  to  be  doctors  and  teachers. 
See  Rom.  ii.  19.  1  Tim.  i.  7.  This 
fondness  for  the  office  of  teachers  they 
naturally  carried  with  them  into  the 
Christian  church  when  they  were  con- 
verted, and  it  is  this  which  the  apostle 
here  rebukes.*  The  same  spirit  the 
passage  before  us  would  rebuke  now, 
and  for  the  same  reasons  ;  for  although 
a  man  should  be  willing  to  become  a 
public  instructor  in  religion  when  called 
to  it  by  the  Spirit  and  Providence  of 
God,  and  should  esteem  it  a  privilege 


*  A  proof  of  some  importance  that  this 
prevailed  in  the  early  Christian  church, 
among  those  who  had  been  Jews,  is  fur- 
nished by  a  passage  in  the  Apocryphal  work 
called  "  The  Ascension  of  Isaiah  the  Pro- 
phet;" a  work  which  Dr.  Lawrence,  the 
editor,  supposes  was  written  not  far  from 
the  apostolic  age.  "  In  those  days  (the  days 
of  the  Messiah)  shall  many  be  attached  to 
office,  destitute  of  wisdom ;  multitudes  of  ini- 
quitous elders  and  pastors,  injurious  to  their 
flocks,  and  addicted  to  rapine,  nor  shall  the 
holy  pastors  themselves  diligently  discharge 
their  duty."  ch.  iii.  23,  54. 


when  so  called,  yet  there  would  bq^ 
scarcely  any  thing  more  injurious  to  the 
cause  of  true  religion,  or  that  would  tend 
more  to  produce  disorder  and  confusion, 
than  a  prevailing  desire  of  the  promi- 
nence and  importance  which  a  man  has 
in  virtue  of  being  a  public  instructor. 
If  there  is  any  thing  which  ought  to 
be  managed  with  extreme  prudence 
and  caution,  it  is  that  of  introducing 
|men  into  the  Christian  ministry.  Comp. 
1  Tim.  v.  22.  Acts  i.  15—26  ;  xiii.  2,  3. 
1  Knowing  that  we  shall  receive  the 
greater  condemnation  (fui^ov  xplfio)* 
Or  rather,  a  severer  judgment ;  that  is, 
we  shall  have  a  severer  trial,  and  give 
a  stricter  account.  The  word  here 
used  does  not  necessarily  mean  coti' 
demnation,  but  judgment,  trial,  ac- 
count,-  and  the  consideration  which 
the  apostle  suggests  is  not  that  those 
who  were  public  teachers  would  be 
condemned,  but  that  there  would  be  a 
much  more  solemn  account  to  be  ren- 
dered by  them  than  by  other  men,  and 
that  they  ought  duly  to  reflect  on  this 
in  seeking  the  office  of  the  ministry.  . 
He  would  carry  them  in  anticipation 
before  the  judgment-seat,  and  have 
them  determine  the  question  of  enter- 
ing the  ministry  there.  No  better 
'  stand-point'  can  be  taken  in  making 
up  the  mind  in  regard  to  this  work  \ 
and  if  that  had  been  the  position  as- 
sumed in  order  to  estimate  the  work,  and 
to  make  up  the  mind  in  regard  to  the 
choice  of  this  profession,  many  a  one  who 
has  sought  the  office  would  have  been 
deterred  from  it ;  and,  it  may  be  added, 
also,  that  many  a  pious  and  educated 
youth  would  have  sought  the  office, 
who  has  devoted  his  life  to  other  pur- 
suits. A  young  man,  when  about  to 
make  choice  of  a  calling  in  life,  should 
place  himself  by  anticipation  at  the 
judgment-bar  of  Christ,  and  ask  him- 
self how  human  pursuits  and  plana 
will  appear  there.  If  that  were  the 
point  of  view  taken,  how  many  would 
have  been  deterred  from  the  ministry 
who    have   sought   it  v?'>-h  a  view  to 


A.D.  60.]  CHAPTER  HI. 

-  2  For  "in  many  things  we 
offend  all.  If  any  man  offend 
not  in  word,  Hhe  same  is  a  per- 
fect man,  and  able  also  to  bridle 
the  whole  body. 

a  1  Ki.  &.  46.  Pr.  20. 9.  1  Jno.  1. 8.      b  Pr.  13.' 3. 


honour  or  emolument !  How  many, 
too,  who  have  devoted  themselves  to 
the  profession  of  the  law,  to  the  army 
or  navy,  or  to  the  pursuits  of  elegant 
literature,  would  have  felt  that  it  was 
their  duty  to  serve  God  in  the  ministry 
of  reconciliation !  How  many  at  the 
close  of  life,  in  the  ministry  and  out 
of  it,  feel,  when  too  late  to  make  a 
change,  that  they  have  wholly  mis- 
taken the  purpose  for  which  they 
should  have  lived  ! 

2.  For  in  many  things  we  offend 
all.  We  all  offend.  The  word  here 
rendered  offend,  means  to  stumble,  to 
fail ;  then  to  err,  to  fail  in  duty  ;  and 
the  meaning  here  is,  that  all  were  lia- 
ble to  commit  error,  and  that  this  con- 
sideration should  induce  men  to  be 
cautious  in  seeking  an  office  where  an 
error  would  be  likely  to  do  so  much 
injury.  The  particular  thing-,  doubt- 
less, which  the  apostle  had  in  his  eye, 
was  the  peculiar  liability  to  commit 
error,  or  to  do  wrong  with  the  tongue. 
Of  course,  this  liability  is  very  great  in 
an  office  where  the  very  business  is 
public  speaking.  If  anywhere  the  im- 
proper use  of  the  tongue  will  do  mis- 
chief, it  is  in  the  office  of  a  religious 
teacher ;  and  to  show  the  danger  of 
this,  and  the  importance  of  caution  in 
seeking  that  office,  the  apostle  proceeds 
to  show  what  mischief  the  tongue  is 
capable  of  effecting.  T[  If  any  man 
offend  not  in  word.  In  his  speech  ; 
in  the  use  of  his  tongue.  1  The  same 
is  a  perfect  man.  Perfect  in  the  sense 
in  which  the  apostle  immediately  ex- 
plains himself;  that  he  is  able  to  keep 
every  other  member  of  his  body  in 
subjection.  His  object  is  not  to  repre- 
sent the  man  as  absolutely  spotless  in 
6» 


65 


3  Behold,  we  put  bits  ''in  the 
horses'  mouths,  that  they  may 
obey  us ;  and  we  turn  about  their 
whole  body.  • 

4  Behold  also  the  ships,  which 

cPs.32.  9. 


every  sense,  and  as  wholly  free  from 
sin,  for  he  had  himself  just  said  that 
'  all  offend  in  many  things ;'  but  the 
design  is  to  show  that  if  a  man  can 
control  his  tongue,  he  has  complete 
dominion  over  himself,  as  much  as  a 
man  has  over  a  horse  by  the  bit,  or  as 
a  steersman  has  over  a  ship  if  he  has 
hold  of  the  rudder.  He  is  perfect  in 
that  sense,  that  he  has  complete  control 
over  himself,  and  will  not  be  liable  to 
error  in  any  thing.  The  design  is  to 
show  the  important  position  which  the 
tongue  occupies,  as  governing  the 
whole  man.  On  the  meaning  of  the 
word  perfect,  see  Notes  on  Job  i.  1. 
t  And  able  also  to  bridle  the  whole 
body.  To  control  his  whole  body, 
that  is,  every  other  part  of  himself,  as 
a  man  does  a  horse  by  the  bridle. 
The  word  rendered  <  to  bridle,'  means  to 
lead  or  guide  with  a  bit ;  then  to  rein 
in,  to  check,  to  moderate,  to  restrain. 
A  man  always  has  complete  govern- 
ment over  himself  if  he  has  the  entire 
control  of  his  tongue.  It  is  that  by 
which  he  gives  expression  to  his 
thoughts  and  passions ;  and  if  that  is 
kept  under  proper  restraint,  all  the  rest 
of  his  members  are  as  easily  controlled 
as  the  horse  is  by  having  the  control 
of  the  bit. 

3.  Behold,  we  put  bits  in  the  horses* 
mouths,  &c.  The  meaning  of  this 
simple  illustration  is,  that  as  we  control 
a  horse  by  the  bit — though  the  bit  is  a 
small  thing — so  the  body  is  controlled 
by  the  tongue.  H-e  who  has  a  proper 
control  over  his  tongue  can  govern  hia 
whole  body,  as  he  who  holds  a  bridla 
governs  and  turns  about  the  horse. 

4,  Behold  also  the  ships.  This  iU 
luctration  is  equally  striking  and  obvi.. 


86 


JAMES. 


[A.  D.  60. 


though  they  he  so  great,  and  are 
driven  of  fierce  winds,  yet  are 
they  turned  about  with  a  very 
small  helnt,  whithersoever  the 
governor  listeth. 

5    Even   so  the  tongue  °is  a 

a  Pr.  12.  18. 

ous.  A  ship  is  a  large  object.  It  seems 
to  be  unmanageable  by  its  vastness, 
and  it  is  also  impelled  by  driving 
storms.  Yet  it  is  easily  managed  by 
a  small  rudder,  and  he  that  has  control 
of  that,  has  control  of  the  ship  itself. 
So  with  the  tongue.  It  is  a  small 
member  as  compared  with  the  body  ; 
in  its  size  not  unlike  the  rudder  as 
compared  with  the  ship.  Yet  the 
proper  control  of  the  tongue  in  respect 
to  its  influence  on  the  whole  man,  is 
not  unlike  the  control  of  the  rudder  in 
its  power  over  the  ship.  1  Which 
though  they  be  so  great.  So  great  in 
themselves,  and  in  comparison  with  the 
rudder.  Even  such  bulky  and  un- 
wieldy objects  are  controlled  by  a  very 
small  thing.  ^  ^nd  are  driven  nf 
fierce  winds.  By  winds  that  would 
seem  to  leave  the  ship  beyond  control. 
It  is  probalile  that  by  the  '  fierce  winds' 
here  as  impelling  the  ship,  the  apostle 
meant  to  illustrate  the  power  of  the 
passions  in  impelling  man.  Even  a 
man  under  impetuous  passion  would 
be  restrained,  if  the  tongue  is  properly 
controlled,  as  the  ship  driven  by  the 
winds  is  by  the  helm.  ^  Are  turned 
about  with  a  very  small  helm.  The 
ancient  rudder  or  helm  was  made  in  the 
shape  of  an  oar.  This  was  very  small 
when  compared  with  the  size  of  the 
vessel — about  as  small  as  the  tongue 
is  as  compared  with  the  body,  t  Whi- 
thersoever the  governor  listeth.  As 
the  helmsman  pleases.  It  is  entirely 
under  his  control. 

5.  Even  so,  the  tongue  is  a  little 
member.  Little  compared  with  the 
body,  as  the  bit  or  the  rudder  is  com- 
pared  with   the    horse    or   the    ship. 


little  member,  and  boasteth^great 
things.  Behold,  how  great  'a 
matter  a  little  fire  kindleth ! 

6  And  the  tongue  is  a  fire,  *  a 
world  of  iniquity :  so  is  the  tongue 
among  our  members,  that  it  de- 
ft Ps.  12.  3.  1  or,  wood.  c  Pr.  16.  27. 


t  And  boasteth  great  things.  The 
design  of  the  apostle  is  to  illustrate  the 
power  and  influence  of  the  tongue. 
This  may  be  done  in  a  great  many  re- 
spects, and  the  apostle  does  it  by  refer- 
ring to  its  boasting ;  to  the  effects 
which  it  produces,  resembling  that  of 
fire  (ver.  6) ;  to  its  untameableness 
(vs.  8,  9)  ;  and  to  its  giving  utterance 
to  the  most  inconsistent  and  incongru- 
ous thoughts,  vs.  9,  10.  The  particu- 
lar idea  here  is,  that  the  tongue  seems 
to  be  conscious  of  its  influence  and 
power,  and  boasts  largely  of  what  it 
can  do.  The  apostle  means  doubtless 
to  convey  the  idea  that  it  boasts  not 
unjustly  of  its  importance.  It  has  all 
the  influence  in  the  world,  for  good  or 
for  evil,  which  it  claims.  ^  Behold, 
how  great  a  matter  a  little  fire  kin- 
dleth. Marg.  wood.  The  Greek  word 
(i'X)?).  means  a  wood,  forest,  grove; 
and  then  fire-wood,  fuel.  This  is  the 
meaning  here.  The  sense  is  that  a 
very  little  fire  is  sufficient  to  ignite  a 
large  quantity  of  combustible  materials, 
and  that  the  tongue  produces  effects 
similar  to  that.  A  spark  will  kindle  a 
lofty  pile  ;  and  a  word  spoken  by  the 
tongue  may  set  a  neighbourhood  or  a 
village  <  in  a  flame.' 

6.  And  the  tongue  is  afire.  In  this 
sense  that  it  produces  a  *  blaze,'  or  a 
great  conflagration.  It  produces  a  dis- 
turbance and  an  agitation  that  may  be 
compared  with  the  conflagrafinn  often 
produced  by  a  spark,  t  A  world  of 
iniquity.  A  little  world  of  evil  in  it- 
self. This  is  a  very  expressive  phrase, 
and  is  similar  to  one  which  we  often 
employ,  as  when  we  speak  of  a  town 
as  being  a  world  in  miniature.     We 


A.  D.  GO.]  CHAPTER  III. 

fileth  "the  whole  body,  and  set- 

a  Mat.  15.  11-20.  i  wheel. 


mean  by  it  that  it  is  an  epitome  of  the 
world ;  that  all  that  there  is  in  the 
world  is  represented  there  on  a  small 
scale.  So  when  the  tongue  is  spoken 
of  as  being  «  a  world  of  iniquity,'  it  is 
meant  that  all  kinds  -of  evil  that  are  in 
the  world  are  exhibited  there  in  minia- 
ture ;  it  seems  to  concentrate  all  sorts 
of  iniquity  that  exist  on  the  earlh.  And 
what  evil  is  there  which  may  not  be 
originated  or  fomented  by  the  tongue? 
What  else  is  there  that  might  with  so 
much  propriety  be  represented  as  a 
little  world  of  iniquity  ]  With  all  the 
good  which  it  does,  who  can  estimate 
the  amount  of  evil  which  it  causes? 
Who  can  measure  the  evils  which  arise 
from  scandal,  and  slander,  and  profane- 
ness,  and  perjury,  and  falsehood,  and 
blasphemy,  and  obscenity,  and  the  in- 
culcation of  error,  by  the  tongue  ? 
Who  can  gauge  the  amount  of  broils, 
and  contentions,  and  strifes,  and  wars, 
and  suspicions,  and  enmities,  and  ali- 
enations among  friends  and  neighbours, 
which  it  produces]  Who  can  number 
the  evils  produced  by  the  <■  honeyed' 
words  of  the  seducer  ;  or  by  the  tongue 
of  the  eloquent  in  the  maintenance  of 
error,  and  the  defence  of  wrong  ?  If 
all  men  were  dumb,  what  a  portion  of 
the  crimes  of  the  world  would  soon 
cease !  If  all  men  would  speak  only 
that  which  ought  to  be  spoken,  what 
a  change  would  come  over  the  face  of 
human  affairs  !  %  So  is  the  tongue 
among  our  members,  that  it  dejileth 
the  whole  body.  It  stains  or  pollutes 
the  whole  body.  It  occupies  a  position 
and  relation  so  important  in  respect  to 
every  part  of  our  moral  frame,  that 
there  is  no  portion  which  is  not  affected 
by  it.  Of  the  truth  of  this,  no  one  can 
have  any  doubt.  There  is  nothing 
^Ise  pertaining  to  us  as  moral  and  in- 
ellectual  beings,  which  exerts  such  an 
nfluence  over  ourselves  as  the  tongue. 


67 

tetii  on  fire  the '  course  of  nature 
and  it  is  set  on  fire  of  hell. 


A  man  of  pure  conversation  is  under.. 
stood  and  felt  to  be  pure  in  every  re- 
spect ;  but  who  has  any  confidence  in 
the  virtue  of  the  blasphemer,  or  the 
man  of  obscene  lips,  or  the  calumniator 
and  slanderer?  We  always  regard  such 
a  man  as  corrupt  to  the  core.  ^  Atid 
setteth  on  fire  the  course  of  nature. 
The  margin  is  « the  wheel  of  nature.' 
The  Greek  word  also  {tpoxoi)  means 
a  wheel,  or  any  thing  made  for  revolving 
and  running.  Then  it  means  the  course 
run  by  a  wheel ;  a  circular  course  or 
circuit.  The  word  rendered  nature 
(y«vf  (Ttj),  means  procreation,  birth,  na- 
tivity, and,  therefore,  the  phrase  means 
literally,  the  wheel  of  birth ,-  that  is 
the  wheel  which  is  set  in  motion  at 
birth,  and  which  runs  on  through  life. 
Rob.  Lex.  sub  voce  yivsaii-  It  may 
be  a  matter  of  doubt  whether  this  re- 
fers to  successive  generations,  or  to  the 
course  of  individual  life.  The  more 
literal  sense  would  be  that  which  refers 
to  an  individual ;  but  perhaps  the  apos- 
tle meant  to  speak  in  a  popular  sense, 
and  thought  of  the  affairs  of  the  world 
as  they  roll  on  from  age  to  age,  as  all 
enkindled  by  the  tongue,  keeping  the 
world  in  a  constant  blaze  of  excitement. 
Whether  applied  to  an  individual  life,  ' 

or  to  the  world  at  large,  every  one  can 
see  the  justice  of  the  comparison.  One 
naturally  thinks,  when  this  expression 
is  used,  of  a  chariot  driven  on  with  so 
much  speed  that  its  wheels  by  their 
rapid  motion  become  self-ignited,  and 
the  chariot  moves  on  amidst  flames. 
^  A7id  it  is  set  on  fire  of  hell.  Hell,  or 
Gehenna,  is  represented  as  a  place  where 
the  fires  continually  burn.  See  Notes 
on  Matt.  V.  22.  The  idea  here  is,  that 
that  which  causes  the  tongue  to  do  so  ^' 
much  evil  derives  its  origin  from  hell. 
Nothing  could  better  characterize  much 
of  that  which  the  tongue  does,  than  to 
say  that  it  has  its  origin  in  hell,  and 


68 


JAMES. 


FA.D.  6a 


7  For  every  ^kind  of  beasts, 
and   of  birds,  and  of  serpents. 


^  nature. 


has  the  spirit  which  reigns  there.  The 
very  spirit  of  that  world  of  fire  and 
wickedness — a  spirit  of  falsehood,  and 
elander,  and  blasphemy,  and  pollution 
— seems  to  inspire  the  tongue.  The 
image  which  seems  to  have  been  before 
the  mind  of  the  apostle  was  that  of  a 
torch  which  enkindles  and  burns  every 
thing  as  it  goes  along — a  torch  itself 
lighted  at  the  fires  of  hell.  One  of  the 
most  striking  descriptions  of  the  woes 
and  curses  which  there  may  be  in  hell, 
would  be  to  portray  the  sorrows  caused 
on  the  earth  by  the  tongue. 

7.  For  every  kind  of  beasts.  The 
apostle  proceeds  to  state  another  thing 
showing  the  power  of  the  tongue,  the 
fact  that  it  is  ungovernable,  and  that 
there  is  no  power  of  man  to  keep  it 
under  control.  Every  thing  else  but 
this  has  been  tamed.  It  is  unnecessary 
to  refine  on  the  expressions  used  here, 
by  attempting  to  prove  that  it  is  lite- 
rally  true  that  every  species  of  beasts 
and  birds  and  fishes  has  been  tamed. 
The  apostle  is  to  be  understood  as 
speaking  in  a  general  and  popular 
sense,  showing  the  remarkable  power 
of  man  over  those  things  which  are  by 
nature  savage  and  wild.  The  power 
of  man  in  taming  wild  beasts  is  won- 
derful. Indeed,  it  is  to  be  remembered 
that  nearly  all  those  beasts  which  we 
now  speak  of  as  'domestic'  animals, 
and  which  we  are  accustomed  to  see 
only  when  they  are  tame,  were  once 
fierce  and  savage  races.  This  is  the 
case  with  the  horse,  the  ox,  the  ass 
(see  Notes  on  Job  xi.  12  ;  xxxix.  6), 
the  swine,  the  dog,  the  cat,  &c.  The 
editor  of  the  Pictorial  Bible  well  re- 
marks, "  There  is  perhaps  no  kind  of 
creature,  to  which  man  has  access, 
which  might  not  be  tamed  by  him  with 
proper  perseverance.  The  ancients 
seem  to  have  made  more  exertions  to 


and  of  things  in  the  ?ea  is  tamed, 
and  hath  been  tamed  of  ^  mankind. 

2  nature  of  man. 


this  end,  and  with  much  better  success, 
than  ourselves.  The  examples  given 
by  Pliny,  of  creatures  tamed  by  men, 
relate  to  elephants,  lions,  and  tigers, 
among  beasts ;  to  the  eagle,  among 
birds  ;  to  asps,  and  other  serpents ;  and 
to  crocodiles,  and  various  fishes,  among 
the  inhabitants  of  the  water.  Nat 
His.  viii.  9,  16,  17;  x.  5,  44.  The 
lion  was  very  commonly  tamed  by  the 
ancient  Egyptians,  and  trained  to  assist 
both  in  hunting  and  in  war."  Notes 
in  he.  The  only  animal  which  it  has 
been  supposed  has  defied  the  power  of 
man  to  tame  it  is  the  hyena,  and  even 
this,  it  is  said,  has  been  subdued,  in 
modern  times.  There  is  a  passage  in 
Euripides  which  has  a  strong  reseni 
blance  to  this  of  James. 

Bpa;i;v  toi  (f^ivo<^  dvlpoj 

'A>.7.a  TtoixVkio.i^  TipoiTildoiv 

Aafxa  (j!i;?>xi  Tiovtov, 

'X^vvlcov  •r'  dfptcov  ts  TtaiBsvixaTfa. 

<  Small  is  the  power  which  nature 
has  given  to  man,  but  by  various  acts 
of  his  superior  understanding,  he  has 
subdued  the  tribes  of  the  sea,  the  earth, 
and  the  air.'  Comp.  on  this  subject, 
the  passages  quoted  by  Pricaeus  in  the 
Critici  Sacri,  m  loc.  ^  And  of  birds. 
It  is  a  common  thing  to  tame  birds, 
and  even  the  most  wild  are  susceptible 
of  being  tamed.  A  portion  of  the  fea- 
thered race,  as  the  hen,  the  goose,  the 
duck,  is  thoroughly  domesticated.  The 
pigeon,  the  martin,  the  hawk,  the  eagle, 
may  be  ;  and  perhaps  there  are  none 
of  that  race  which  might  not  be  made 
subject  to  the  will  of  man.  ^  And  of 
serpents.  The  ancients  showed  great 
skill  in  this  art,  in  reference  to  asps 
and  other  venomous  serpents,  and 
it  is  common  now  in  India.  In  many 
instances,  indeed,  it  is  known  that  the 
fangs  of  the   serpents  are  extracted 


^J).  60.J  CHAPTER  III. 

8  But  the  tongue  can  no  man 
tame;  it  is  an  unruly  evil,  full 
of  deadly  "poison. 

aPs.  HO.  3.    Ro.3.  13. 


but  even  when  this  is  not  done,  they 
who  practise  the  art  learn  to  handle 
them  with  impunity.  ^  And  of  things 
in  the  sea.  As  the  crocodile,  men- 
tioned by  Pliny.  It  may  be  affirmed 
with  confidence  that  there  is  no  animal 
which  might  not,  by  proper  skill  and 
oerseverance,  be  rendered  tame,  or 
made  obedient  to  the  will  of  man.  It 
is  not  necessary,  however,  to  under- 
stand the  apostle  as  affirming  that  lite- 
rally every  animal  has  been  tamed,  or 
ever  can  be.  He  evidently  speaks  in 
a  popular  sense  of  the  great  power 
which  man  undeniably  has  over  all 
kinds  of  wild  animals — over  the  crea- 
tion beneath  him. 

8.  But  the  tongue  can  no  man  tame. 
This  does  not  mean  that  it  is  never 
brought  under  control,  but  that  it  is 
impossible  effectually  and  certainly  to 
subdue  it.  It  would  be  possible  to 
Bubdue  and  domesticate  any  kind  of 
beasts,  but  this  could  not  be  done  with 
the  tongue.  ^  It  is  an  unruly  evil. 
An  evil  without  restraint,  to  which  no 
certain  and  effectual  check  can  be  ap- 
plied. Of  the  truth  of  this  no  one 
can  have  any  doubt  who  looks  at  the 
condition  of  the  world  ^  Full  of 
deadly  poison.  That  is,  it  acts  on  the 
happiness  of  man,  and  on  the  peace  of 
society,  as  poison  does  on  the  human 
frame.  The  allusion  here  seems  to  be 
to  the  bite  of  a  venomous  reptile. 
Comp.  Ps.  cxl.  3.  "  They  have  sharp- 
ened their  tongues  like  a  serpent ;  ad- 
der's poison  is  under  their  lips."  Rom. 
iii.  13.  "  With  their  tongues  they  have 
used  deceit ;  the  poison  of  asps  is  under 
their  lips."  Nothing  would  better  de- 
scribe the  mischief  that  may  be  done 
by  the  tongue.  There  is  no  sting  of  a 
«erpent  that  does  so  mu;h  evil  in  the 


9  Therewith  bless  we  God, 
even  the  Father  \  and  therewith 
curse  we  men,  which  are  made 
after  the  similitude  of  God. 

world  ;  there  is  no  poison  more  deadly 
to  the  frame  than  the  poison  of  the 
tongue  is  to  the  happiness  of  man. 
Who,  for  example,  can  stand  before 
the  power  of  the  slanderer  1  What 
mischief  can  be  done  in  society  that 
can  be  compared  with  that  which  he 
may  do  t 

'Tis  slander; 
Whose    edge  is  sharper  than    the    sword; 

whose  tongue 
Outvenoms  all  the  worms  of  Nile;  whcso 

breath 
Rides  on  the  posting  winds,  and  doth  belie 
All  corners  of  the  world :  kings,  queens,  and 

stales, 
Maids,  matrons,  nay,  the  secrets  of  the  grave 
This  viperous  slander  enters. 

Shaks.  in  Cymbeline. 

9.  Tfierewith  bless  we  God.  We 
men  do  this  ;  that  is,  all  this  is  done 
by  the  tongue.  The  apostle  does  not 
mean  that  the  same  man  does  this, 
but  that  all  this  is  done  by  the  same 
organ — the  tongue.  ^Even  the  Father. 
Who  sustains  to  us  the  relation  of  a 
father.  The  point  in  the  remark  of  the 
apostle  is,  the  absiudity  of  employing 
the  tongue  in  such  contradictory  uses 
as  to  bless  one  who  has  to  us  the  rela- 
tion oi  a  father,  and  to  curse  any  being, 
especially  those  who  are  made  in  his 
image.  The  word  bless  here  is  used 
in  the  sense  of  praise,  thank,  worship. 
IT  And  therewith  curse  we  men.  That 
is,  it  is  done  by  the  same  organ  by 
which  God  is  praised  and  honoured. 
IT  Which  are  made  after  the  simili- 
tude of  God.  After  his  image.  Gen. 
i.  26,  27.  As  we  bless  God,  we  ought 
with  the  same  organ  to  bless  those 
who  are  like  him.  There  is  an  ab- 
surdity in  cursing  men  who  are  thus 
made,  like  what  there  would  be  in 
both  blessing  and  cursing  the  Creator 
himself. 


70 


10  Oui  of  the  same  mouth 
proceedeth  blessing  and  cursing. 
My  brethren,  these  things  ought 
not  so  to  be. 

11  Doth  a  fountain  send  forth 
at  the  same  'place  sweet  water 
and  bitter? 

»  or,  hole. 

10.  Out  of  the  same  mouth  pro- 
ceedeth blessing  and  cursing.  The 
meaning  here  may  be,  either  that  out 
of  the  mouth  of  man  two  such  oppo- 
site things  proceed,  not  referring  to 
the  same  individual,  but  to  different 
persons;  or,  out  of  the  mouth  of 
the  same  individual.  Both  of  these 
are  true ;  and  both  are  equally  in- 
congruous and  wrong.  No  organ 
should  be  devoted  to  uses  so  unlike, 
and  the  mouth  should  be  employed  in 
giving  utterance  only  to  that  which  is 
just,  benevolent,  and  good.  It  is  true, 
however,  that  the  mouth  is  devoted  to 
these  opposite  employments,  and  that 
while  one  part  of  the  race  employ  it 
for  purposes  of  praise,  the  other  employ 
it  in  uttering  maledictions.  It  is  also 
true  of  many  individuals  that  at  one 
time  they  praise  their  Maker,  and  then, 
with  the  same  organ,  calumniate,  and 
slander,  and  revile  their  fellow-men. 
After  an  act  of  solemn  devotion  in  the 
house  of  God,  the  professed  worship- 
per goes  forth  with  the  feelings  of 
malice  in  his  heart,  and  the  language 
of  slander,  detraction,  or  even  blas- 
phemy on  his  lips.  H  My  brethren, 
these  things  ought  not  so  to  be.  They 
are  as  incongruous  as  it  would  be  for 
the  same  fountain  to  send  forth  both 
salt  water  and  fresh  ;  or  for  the  same 
tree  to  bear  different  kinds  of  fruit. 

11.  Doth  a  fountain  send  forth  at 
the  same  place  1  Marg.  hole.  The  Greek 
word  means  opining,  fissure,  such  as 
there  is  in  the  earth,  or  in  rocks  from 
which  a  fountain  gushes.  IT  Sweet 
water  and  bitter.  Fresh  water  and 
Bait.  ver.  12.     Such  things  do  not  oc- 


JAMES.  [A.  U.  60 

12  Can  the  fig-tree,  "my  bre- 
thren, bear  olive-berries?  either 
a  vine,  figs?  so  can  no  fountain 
both  yield  salt  water  and  fresh. 

13  Who  ^is  a  wise  man  and 
endued  with  knowledge  among 
you?  let  him  show  out  of  a  good 

a  Mat.  7.  16.  I  Ps.  107.  43. 


cur  in  the  works  of  nature,  and  they 
should  not  be  found  in  man. 

12.  Can  the  fig-tree,  my  brethren^ 
bear  olive-berries?  Such  a  thing  is 
impossible  in  nature,  and  equally  ab- 
surd in  morals.  A  fig-tree  bears  only 
figs  ;  and  so  the  tongue  ought  to  give 
utterance  only  to  one  class  of  senti- 
ments and  emotions.  These  illustra- 
tions are  very  striking,  and  show  the 
absurdity  of  that  which  the  apostle  re- 
proves. At  the  same  time,  they  ac- 
complish the  main  purpose  which  he 
had  in  view,  to  repress  the  desire  of 
becoming  public  teachers  without  suit- 
able qualifications.  They  show  the 
power  of  the  tongue ;  they  show  what 
a  dangerous  power  it  is  for  a  man  to 
wield  who  has  not  the  proper  qualifi- 
cations ;  they  show  that  no  one  should 
put  himself  in  the  position  where  he 
may  wield  this  power  without  such  a 
degree  of  tried  prudence,  wisdom,  dis- 
cretion, and  piety,  that  there  shall  be  a 
moral  certainty  that  he  will  use  it 
aright. 

13.  Who  is  a  wise  man,  and  endued 
with  knowledge  among  you  ?  This  is 
spoken  with  reference  to  the  work  ol 
public  teaching;  and  the  meaning  ot 
the  apostle  is,  that  if  there  were  such 
persons  among  them,  they  should  be 
selected  for  that  office.  The  character- 
istics here  stated  as  necessary  qualifi 
cations  are  wisdom,  and  knowledge. 
Those,  it  would  seem,  on  which  reli- 
ance had  been  placed,  were  chiefly 
those  which  were  connected  with  a 
ready  elocution,  or  the  mere  faculty  of 
speaking.  The  apostle  had  stated  the 
dangers  which  would  follow  if  relianct 


A.  D.  60.  J  CHAPTER  III 

conversation    "his    works    with 
meekness  of  wisdom. 

14  But  if  ye  have  bitter  envy- 
ing and  strife   in   your  hgarts, 

a  Ph.  1.27. 

even  placed  on  that  alone,  and  he  now 
says  that  something  more  is  necessary, 
that  the  main  qualifications  for  the 
office  are  wisdom  and  knowledge.  No 
mere  power  of  speaking,  however  elo- 
quent it  might  be,  was  a  sufficient 
qualification.  The  primary  things  to 
be  sought  in  reference  to  that  office 
were  wisdom  and  knowledge,  and  they 
who  were  endowed  with  these  things 
should  be  selected  for  public  instructors. 
IT  Let  him  show  out  of  a  good  conver- 
sation. From  a  correct  and  consistent 
life  and  deportment.  On  the  meaning 
of  the  word  conversation,  see  Notes  on 
Phil.  i.  27.  The  meaning  here  is,  that 
there  should  be  an  upright  life,  and 
that  this  should  be  the  basis  in  form- 
ing the  judgment  in  appointing  persons 
to  fill  stations  of  importance,  and  espe- 
cially in  the  office  of  teaching  in  the 
church.  ^  His  works.  His  acts  of 
uprightness  and  piety.  He  should  be 
a  man  of  a  holy  life.  IF  With  vieekness 
of  wisdom.  With  a  wise  and  prudent 
-gentleness  of  life  ;  not  in  a  noisy,  arro- 
gant, and  boastful  manner.  True  wis- 
tdom  is  always  meek,  mild,  gentle;  and 
|that  is  the  wisdom  which  is  needful  if 
5  men  would  become  public  teachers.  It 
is  remarkable  that  the  truly  wise  man 
is  always  characterized  by  a  calm  spirit, 
a  mild  and  placid  demeanour,  and  by  a 
gentle,  though  firm,  enunciation  of  his 
sentiments.  A  noisy,  boisterous,  and 
stormy  declaimer  we  never  select  as  a 
safe  counsellor.  He  may  accomplish 
much  in  his  way  by  his  bold  eloquence 
of  manner,  but  we  do  not  put  him  in 
places  where  we  need  far-reaching 
thought,  or  where  we  expect  the  exer- 
cise of  profound  philosophical  views. 
In  6n  eminent  degree,  the  ministry  of 


71 

glory  not;    and   lie  not  against 
the  truth. 

15  This  *  wisdom  descendeth 
not  from  above,  but  is  earthly, 
^sensual,  devilish. 

b  1  Co.  3.  3.  1  or,  natural. 


the  gospel  should  be  characterized  by  a 
calm,  gentle,  and  thoughtful  wisdom — 
a  wisdom  which  shines  in  all  the  actions 
of  the  life. 

14.  But  if  ye  have  bitter  envying 
and  strife  in  your  hearts.  If  that  is 
your  characteristic.  There  is  reference 
here  to  a  fierce  and  unholy  zeal  against 
each  other ;  a  spirit  of  ambition  and 
contention.  ^  Glory  not.  Do  not  boast 
in  such  a  case  of  your  qualifications  to 
be  public  teachers.  Nothing  would 
render  you  more  unfit  for  such  an  office 
than  such  a  spirit.  *^And  lie  not  agaiyist 
the  truth.  You  would  lie  against  what 
is  true  by  setting  up  a  claim  to  the  re- 
quisite qualifications  for  such  an  office, 
if  this  is  your  spirit.  Men  should  seek 
no  office  or  station  which  they  could 
not  properly  seek  if  the  whole  truth 
about  them  weie  known. 

15.  This  wisdom  descendeth  not 
from  above.  Comp.  Notes  on  1  Cor. 
iii.  3.  The  wisdom  here  referred  to  is 
that  carnal  or  worldly  wisdom  which 
produces  strife  and  contention;  that 
kind  of  knowledge  which  leads  to  self- 
conceit,  and  which  prompts  a  man  to 
defend  his  opinions  with  over-heated 
zeal.  In  the  contentions  which  are  in 
the  world  in  church  and  state ;  in 
neighbourhoods  and  families;  at  the 
bar,  in  political  life,  and  in  theological 
disputes  ;  even  where  there  is  the  mani- 
festation of  enraged  and  irascible  feeii 
ing,  there  is  often  much  of  a  certaiu 
kind  of  wisdom.  There  is  learning, 
shrewdness,  tact,  logical  skill,  subtle 
and  skilful  argumentation — '  making  the 
worse  appear  the  better  reason ;'  but 
all  this  is  often  connected  with  a  spirit 
so  narrow,  bigoted,  and  contentious, 
as  to  show  clearly  that  it  has  not  it* 


72 


JAMES. 


[A.  D.  60. 


16  For  where  envying  and 
strife  is,  there  is  '  confusion  and 
every  evil  work. 

1  tumult,  or  unquietness. 


origin  in  heaven.  The  spirit  which 
is  originated  there  is  always  connected 
with  gentleness,  calmness,  and  a  love 
of  truth.  IT  But  is  earthly.  Has  its 
origin  ir?  this  world,  and  partakes  of 
its  spirit.  It  is  such  as  men  exhibit 
who  are  governed  only  by  worldly  max- 
ims and  principles.  IT  Sensual.  Marg. 
natural.  The  meaning  is,  that  it  has  its 
origin  in  our  sensual  rather  than  in 
our  intellectual  and  moral  nature.  It 
is  that  which  takes  counsel  of  our  na- 
tural appetites  and  propensities,  and 
not  of  high  and  spiritual  influences. 
^  Devilish.  Demoniacal  (SatjUorttoSj^j). 
Such  as  the  demons  exhibit.  See  Notes 
on  ch.  ii.  19.  There  may  be  indeed 
■talent  in  it,  but  there  is  the  interming- 
ling of  malignant  passions,  and  it  leads 
to  contentions,  strifes,  divisions,  and 
every  evil  work.' 

16.  For  where  envying  and  strife 
is,  there  is  confusion.  Marg.,  tumult. 
or  unquietness.  Every  thing  is  unset- 
tled and  agitated.  There  is  no  mutual 
confidence ;  there  is  no  union  of  plan 
and  effort ;  there  is  no  co-operation  in 
promoting  a  common  object;  there  is 
no  stability  in  any  plan  ;  for  a  purpose, 
though  for  good,  formed  by  one  por- 
tion, is  defeated  by  another.  ^  And 
every  evil  work.  Of  the  truth  of  this 
no  one  can  have  any  doubt  who  has 
observed  the  effects  in  a  family  or 
neighbourhood  where  a  spirit  of  strife 
prevails.  All  love  and  harmony  of 
course  are  banished  ;  all  happiness  dis- 
appears ;  all  prosperity  is  at  an  end. 
In  place  of  the  peaceful  virtues  which 
ought  to  prevail,  there  springs  up 
every  evil  passion  that  tends  to  mar 
the  peace  of  a  community.  Where 
this  spirit  prevails  in  a  church,  it  is  of 
course  impossible  to  expect   any  pro- 


17  But  the  wisdom  "that  is 
from  above  is  first  pure,  *then 
peaceable,  ''gentle,  "^and  easy  to 

a  1  Co.«2.  6,  7.         b  Ph.  4.  8.         c  He.  12.  14 
dGa.  5.  22. 


gress  in  divine  things;  and  in  such  a 
church  any  effort  to  do  good  is  vain. 

"The  Spirit,  like  a  peaceful  dove. 
Flies  from  the  realms  of  noise  and  strife.* 

17,  But  the  wisdom  that  is  from 
above.  Comp.  Notes  on  1  Cor.  ii.  6, 
7.  The  wisdom  which  has  a  heavenly 
origin,  or  which  is  from  God.  The 
man  who  is  characterized  by  that  wis- 
dom will  be  pure,  peaceable,  &c.  This 
does  not  ref6r  to  the  doctrines  of  reli- 
gion, but  to  its  spirit.  ^  Is  first  pure. 
That  is,  the  first  effect  of  it  on  the  mind 
is  to  make  it  pure.  The  influence 
on  the  man  is  to  make  him  upright, 
sincere,  candid,  holy.  The  word  here 
used  (dyvoj)  is  that  which  would  be 
applied  to  one  who  is  innocent,  or 
free  from  crime  or  blame.  Comp. 
Phil.  iv.  8.  1  Tim.  v.  22.  1  John  iii. 
3,  where  the  word  is  rendered,  as  here, 
pure  ;  2  Cor.  vii.  1 1 ,  where  it  is  ren- 
dered clear  [in  this  matter]  ;  2  Cor. 
xi.  2.  Titus  ii.  5.  1  Pet.  iii.  2,  where 
it  is  rendered  chaste.  The  meaning 
here  is,  that  the  first  and  immediate 
effect  of  religion  is  not  on  the  intellect, 
to  make  it  more  enlightened  ;  or  on  the 
imagination,  to  make  it  more  discursive 
and  brilliant;  or  on  the  memory  and 
judgment,  to  make  them  clearer  and 
stronger ;  but  it  is  to  purify  the  heart, 
to  make  the  man  upright,  inoffensive, 
and  good.  This  passage  should  not 
be  applied,  as  it  often  is,  to  the  doctrines 
of  religion,  as  if  it  were  the  first  duty 
of  a  church  to  keep  itself  free  from 
errors  in  doctrine,  and  that  this  ought 
to  be  sought  even  in  preference  to  the 
maintenance  of  peace — as  if  it  meant 
that  in  doctrine  a  church  should  be 
^  first  pure,  then  peaceable  •'  but  it 
should  be  applied  to  the  individual 
consciences   of  men,  as  showing  the 


A.  D.  60.] 


CHAPTER  III. 


73 


be  entreated,  full  of  mercy  and 

1  or,  wrangling. 


effect  of  religion  on  the  heart  and  life. 
The  first  thing  which  it  produces  is  to 
make  the  man  himself  pure  and  good  ; 
then  follows  the  train  of  blessings  which 
the  apostle  enumerates  as  flowing  from 
that.  It  is  true  that  a  church  should 
be  pure  in  doctrinal  belief,  but  that  is 
not  the  truth  taught  here.  It  is  not  true 
that  the  Scripture  teaches,  here  or  else- 
where, that  purity  of  doctrine  is  to  be 
preferred  to  a  peaceful  spirit ;  or  that 
it  always  leads  to  a  peaceful  spirit ;  or 
that  it  is  proper  for  professed  Christians 
and  Christian  ministers  to  sacrifice,  as 
is  often  done,  a  peaceful  spirit,  in  an 
attempt  to  preserve  purity  of  doctrine. 
Most  of  the  persecutions  in  the  church 
have  grown  out  of  this  maxim.  This 
led  to  the  establishment  of  the  Inquisi- 
tion ;  this  kindled  the  fires  of  Smith- 
field  ;  this  inspirited  Laud  and  his  friends; 
this  has  been  the  origin  of  no  small 
part  of  the  schisms  in  the  church.  A 
pure  spirit  is  the  best  promoter  of 
peace,  and  will  do  more  than  any  thing 
else  to  secure  the  prevalence  of  truth. 
IT  Then  peaceable.  The  effect  of  true 
religion  —  the  wisdom  which  is  from 
above  —  will  be  to  dispose  a  man  to 
live  in  peace  with  all  others.  See 
Notes  on  Rom.  xiv.  19.  Heb.  xii.  14. 
IT  Gentle.  Mild,  inoffensive,  clement. 
The  word  here  used  (ijtiftxri^)  is  ren- 
dered moderation  in  Phil.  iv.  5;  pa- 
tient in  I  Tim.  iii.  3  ;  and  gentle  in 
Titus  iii.  2.  James  iii.  17,  and  1  Pet. 
ii.  18.  It  does  not  occur  elsewhere  in 
the  New  Testament.  Every  one  has 
a  clear  idea  of  the  virtue  oi gentleness — 
gentleness  of  spirit,  of  deportment,  and 
of  manners;  and  every  one  can  see 
that  that  is  the  appropriate  spirit  of 
religion.  Comp.  Notes  on  2  CoF.  x.  1. 
[t  is  from  this  word  that  we  have  de- 
rived the  word  gentlemAu ;  and  the 
effect  of  tiue  religion  is  to  make  every 
one,  in  the  proper  and  best  sense  of  the 
(erm,  a  gentleman.  How  can  a  man 
7 


good  fruits,  without  'partiality, 
and  without  hypocrisy. 

have  evidence  that  he  is  a  true  Chris- 
tian, who  is  not  such  ?     The  highest 
title  which  can  be  given  to  a  man  is, 
that   he   is   a    Christian    gentleman. 
H  And  easi/  to  be  entreated.   The  word 
here  used  does  not  elsewhere  occur  in 
the  New  Testament.     It  means  easily 
persuaded,  compliant.    Of  course,  this 
refers  only  to  cases  where  it  is  right 
and  proper  to  be  easily  persuaded  and 
complying.     It  cannot  refer  to  things 
which  are  in  themselves  wrong.     The 
sense  is,  that  he  who  is  under  the  in- 
fluence of  the  wisdom  which  is  from 
above,  is  not  a  stiff,  stern,   obstinate, 
unyielding  man.     He  does  not  take  a 
position,  and  then  hold  it  whether  right 
or  wrong ;  he  is  not  a  man  on  whom 
no  arguments  or  persuasions  can  have 
any  influence.     He   is  not   one  who 
cannot    be   affected    by    any    appeals 
which  may  be   made  to   him    on   the 
grounds  of  patriotism,  justice,  or  bene- 
volence ;  but  is  one  who  is  ready  to 
yield  when  truth  requires  him  to  do  it, 
and  who  is  willing  to  sacrifice  his  own 
convenience   for   the    good    of  others. 
See  this  illustrated  in  the  case  of  the 
apostle  Paul,  in  1  Cor.  ix.  20,  21,  22. 
Comp.  Notes  on  that  passage.    \  Full 
of  mercy.    Merciful ;  disposed  to  show 
compassion  to  others.     This  is  one  of 
the  results  of  the  wisdom  that  is  from 
above,  for  it  makes  us  like  God,  the 
'  Father    of  mercies.'     See  Notes  on 
Matt!  V.  7.     t  And  good  fruits.     The 
fruits  of  good  living;  just,  benevolent, 
and  kind  actions.     Notes,  Phil.  i.  11  ; 
2  Cor.  ix.  10.     Comp.  ch.  ii.  14 — 26. 
H    Without    partiality.       Marg.    *  or 
wrangling.^      The   word    here    used 
(a8la,xpitoi)  occurs  nowhere  else  in  the 
New  Testament.     It  means  properly, 
not  to  be  distinguished.     Here,  it  may 
mean  either  of  the  following  things: 
(a)  not  open  to  distinction  or  doubt ; 
that   is,   unambiguous,  so    that   there 
shall  be  no  doubt  about  its  origin  or 


74 


18  And  the  fruit  "of  righteous- 

a  He.  12.  11. 


JAMES.  [A.  D.  UQ 

ness  is  sown  in  peace  of  them 
that  make  peace. 


nature  ;  (b)  making  no  distinction,  that 
is,  in  the  treatment  of  others,  or  im- 
partial towards  them;  or  (c)  without 
strife,  from  gtaxptVco,  to  contend.  The 
second  meaning  here  suggested  seems 
Lest  to  accord  with  the  sense  of  the 
passage,  and  according  to  this  the  idea 
is,  that  the  wisdom  which  is  from  above, 
or  true  religion,  makes  us  impartial  in 
our  treatment  of  others.  That  is,  we 
are  not  influenced  by  a  regard  to  dress, 
rank,  or  station,  but  we  are  disposed 
to  do  equal  justice  to  all,  according  to 
their  moral  worth,  and  to  show  kindness 
to  all,  according  to  their  wants.  See 
eh.  ii.  1 — 4.  t  And  without  hypo- 
crisy. What  it  professes  to  be ;  sin- 
cere. There  is  no  disguise  or  mask 
assumed.  What  the  man  pretends  to 
be,  he  is.  This  is  everywhere  the  na- 
ture of  true  religion.  It  has  nothing 
of  its  own  of  which  to  be  ashamed,  and 
which  needs  to  be  concealed  ;  its  office 
is  not  to  hide  or  conceal  any  thing 
that  is  wrong.  It  neither  is  a  mask, 
nor  does  it  need  a  mask.  If  such  is 
the  nature  of  the  <  wisdom  which  is 
from  above,'  who  is  there  that  should 
be  ashamed  of  if?  Who  is  there  that 
should  not  desire  that  its  blessed"  influ- 
ence should  spread  around  the  world  1 
18.  And  the  fruit  of  righteousness. 
That  which  the  righteousness  here  re- 
ferred to  produces,  or  that  which  is  the 
effect  of  true  religion.  The  meaning 
is,  that  righteousness  cr  true  religion 
produces  certain  results  on  the  life  like 
the  effects  of  seed  sown  in  good  ground. 
Righteousness  or  true  religion  as  cer- 
tainly produces  such  effects,  as  seed 
that  is  sown  produces  a  harvest,  f  Is 
sown  in  peace.  Is  scattered  over  the 
world  in  a  peaceful  manner.  That  is, 
it  is  not  done  amidst  contentions,  and 
brawls,  and  strifes.  The  farmer  sows 
his  seed  in  peace.  The  fields  are  not 
sown  amidst  the  tumults  of  a  mob,  or 
the  excitements  of  a  battle  or  a  camp. 
Nothing  is  more  calm,  peaceful,  quiet 


and  composed  than  the  farmer,  as  he 
walks  with  measured  tread  over  his 
fields,  scattering  his  seed.  So  it  is  in 
sowing  the  '  seed  of  the  kingdom,'  in 
preparing  for  the  great  harvest  of 
righteousness  in  the  world.  It  is  done  . 
by  men  of  peace  ;  it  is  done  in  peaceful  I 
scenes,  and  with  a  peaceful  spirit ;  it  is  j 
not  in  the  tumult  of  war,  or  amidst  the 
hoarse  brawling  of  a  mob.  In  a  pure 
and  holy  life  ;  in  the  peaceful  scenes 
of  the  sanctuary  and  the  Sabbath ;  by 
noiseless  and  unobtrusive  labourers,  the 
seed  is  scattered  over  the  world,  and 
the  result  is  seen  in  an  abundant  har- 
vest in  producing  peace  and  orderr^ 
1  Of  them  that  make  peace.  By  those 
who  desire  to  produce  peace,  or  who 
are  of  a  peaceful  temper  and  disposition. 
They  are  engaged  everywhere  in  scat- 
tering these  blessed  seeds  of  peace,  con- 
tentment, and  order ;  and  the  result 
shall  be  a  lorious  harvest  for  them- 
selves and  for  mankind — a  harvest  rich 
and  abundant  on  earth  and  in  heaven. 
The  whole  effect,  therefore,  of  religion 
is  to  produce  peace.  It  is  all  peace—  . 
peace  in  its  origin  and  in  its  results, 
in  the  heart  of  the  individual,  and  in 
society  ;  on  earth  and  in  heaven.  The 
idea  with  which  the  apostle  commenced 
this  chapter  seems  to  have  been  that 
such  persons  only  should  be  admitted 
to  the  office  of  public  teachers.  From 
that,  the  mind  naturally  turned  to  the 
effect  of  religion  in  general,  and  he 
states  that  in  the  ministry  and  out  of 
it;  in  the  heart  of  the  individual  and 
on  society  at  large ;  here  and  hereafter, 
the  effect  of  religion  is  to  produce 
peace.  Its  nature  is  peaceful  as  it  ex- 
ists in  the  heart  and  as  it  is  developed 
in  the  world  ;  and  wherever  and  how 
ever  it  is  manifested,  it  is  like  seed 
sown,  not  amid  the  storms  of  war  and 
the  contentions  of  battle,  but  in  the 
fields  of  quiet  husbandry,  producing  in 
rich  abundance  a  harvest  of  peace.  In 
its  origin,  and  in  all  its  results,  it  is 


A.  D.  60.]  CHAPTER  IV. 

CHAPTER  IV. 

FROM  whence  come  wars  and 
'fightings  among  you?  come 


productive  only  of  contentment,  sin- 
cerity, goodness,*  and  peace.  Happy 
he  who  has  this  religion  in  his  heart; 
happy  he  who  with  hberal  hand  scatters 
ts  blessings  broadcast  over  the  world  ! 

CHAPTER  IV. 

ANALYSIS   OF  THE  CHAPTER. 

Ijt  the  previous  chapter  (vs.  13 — 18) 
the  apostle  had  contrasted  the  wisdom 
which  is  from  above  with  that  which 
is  from  beneath.  The  former  is  peace- 
able, pure,  and  gentle,  leading  to  uni- 
versal kindness  and  order ;  the  latter 
earthly,  sensual,  and  devilish.  The 
points  suggested  in  this  chapter  grow 
directly  out  of  ihe  remarks  made  there, 
and  are  designed  to  show  the  effect  of 
the  '  wisdom  which  descendeth  not 
from  above,'  as  evinced  in  the  spirit  of 
this  world,  and  thus  by  contrast  to 
show  the  value  of  true  wisdom,  or  of 
the  spirit  of  religion.  Accordingly  the 
apostle  illustrates  the  effects  of  the 
wisdom  of  this  world,  or  the  spirit  of 
this  world,  by  showing  what  it  pro- 
duces, or  what  they  do  who  are  under 
its  influence.  We  are  not  to  suppose 
that  the  persons  to  whom  the  apostle 
addressed  this  epistle  were  actually 
guilty  of  the  things  here  referred  to 
themselves,  but  such  things  had  an  ex- 
istence in  the  world,  and  it  gave  more 
life  and  spirit  to  the  discussion  to  re- 
present them  as  existing  «  among  them.' 
In  illustrating  the  subject,  he  refers  to 
the  following  things  as  resulting  from 
the  spirit  that  is  opposite  to  the  wisdom 
which  is  from  above,  viz. :  (1.)  Wars 
and  fightings,  which  are  to  be  traced 
solely  to  the  lusts  of  men  (vs.  1,  2); 
(2.)  The  neglect  of  prayer,  showing 
the  reason  why  they  did  not  have  the 
things  which  were  necessary  (ver.  2) ; 
(3.)  The  fact  that  when  they  prayed 
they  did  not  obtain  what  they  needed, 
because  they  prayed  with  improper 
motives,  in  order  to  have  the  means  of 


75 

they   not   hence,    even   of  your 
^lusts  that  war  "  in  your  members? 

1  or,  hrawlings.    2  or,  pleasures,    a  1  Pe.  2. 11. 


gratifying  their  sensual  desires  (ver.  3); 
(4.)  The  desire  of  the  friendship  of  the 
world  as  one  of  the  fruits  of  being 
under  the  influence  of  the  wisdom 
which  is  not  from  above  (ver.  4)  ; 
(5.)  Envy,  as  another  of  these  fruits, 
ver.  5.  In  view  of  these  things,  and 
of  the  danger  to  which  they  were  ex. 
posed  of  acting  under  their  influence, 
the  apostle  proceeds  to  give  them  some 
solemn  cautions  and  admonitions.  He* 
tells  them  that  God  resists  all  who 
are  proud,  but  gives  grace  to  all  who 
are  humble  (ver.  6)  ;  he  counsels  them 
to  submit  to  God  (ver.  7),  to  resist  the 
devil  (ver.  7),  to  draw  nigh  to  God 
(ver.  8),  to  cleanse  their  hands  and 
their  hearts  (ver.  8),  to  be  afflicted 
and  mourn  over  their  sins,  and  to  be- 
come serious  and  devout  (ver.  9),  and  to 
humble  themselves  before  God  that  he 
might  lift  them  up  (ver.  10)  ;  he  com- 
mands them  not  to  speak  evil  one  of 
another,  since  by  so  doing  they  in  fact 
set  themselves  up  to  be  judges,  and  in 
the  circumstances  became  judges  of  the 
law  as  well  as  of  their  brethren,  vs.  11, 
12.  He  then  rebukes  the  confident 
spirit  which  lays  its  plans  for  the  future 
with  no  just  view  of  the  frailty  and 
uncertainty  of  human  life,  and  shows 
them  that  all  their  plans  for  the  future 
should  be  formed  with  a  distinct  recog- 
nition of  their  dependenctj  on  God  for 
success,  and  even  for  the  continuance 
of  life.  vs.  13 — 16.  The  chapter  closes 
with  an  affirmation  that  to  him  that 
knows  how  to  do  good  and  does  it  not, 
to  him  it  is  sin  (ver.  17),  implyinsi 
that  all  he  had  said  in  the  chapier 
might  indeed  be  obvious,  and  that  they 
would  be  ready  to  admit  that  these 
things  were  true,  and  that  if  they  knew 
this,  and  did  not  do  right,  they  must 
be  regarded  as  guilty. 

1.  From  whence  come  wars  ana 
fightings  among  you  ?  Marg.  braud- 
ings.     The  reference  is  to  strifes  and 


76 


JAMES. 


[A.D.  60. 


contentions  of  all  kinds  ;  and  the  ques- 
tion then,  as  it  is  now,  was  an  import- 
ant one,  what  was  their  source  or 
origin"!  The  answer  is  given  in  the 
succeeding  part  of  the  verse.  Some 
have  supposed  that  the  apostle  refers 
here  to  the  contests  and  seditions  exist- 
ing among  the  Jews,  which  afterwards 
broke  out  in  rebellion  against  the  Ro- 
man authority,  and  which  led  to  the 
overthrow  of  the  Jewish  nation.  But 
the  more  probable  reference  is  to  do- 
mestic broils,  and  to  the  strifes  of  sects 
,and  parties ;  to  the  disputes  which 
were  carried  on  among  the  Jewish 
people,  and  which  perhaps  led  to 
scenes  of  violence,  and  to  popular  out- 
breaks among  themselves.  When  the 
apostle  says  '  among  youy  it  is  not  ne- 
cessary to  suppose  that  he  refers  to 
those  who  were  members  of  the  Chris- 
tian church  as  actually  engaged  in 
these  strifes,  though  he  was  writing  to 
such ;  but  he  speaks  of  them  as  a  part 
of  the  Jewish  people,  and  refers  to  the 
contentions  which  prevailed  among 
them  as  a  people — contentions  in  which 
those  who  were  Christian  converts 
were  in  great  danger  of  participating, 
by  being  drawn  into  their  controversies, 
and  partaking  of  the  spirit  of  strife 
which  existed  among  their  country- 
men. It  is  known  that  such  a  spirit 
of  contention  prevailed  among  the  Jews 
at  that  time  in  an  eminent  degree,  and 
it  was  well  to  put  those  among  them 
who  professed  to  be  Christians  on 
their  guard  against  such  a  spirit,  by 
stating  the  causes  of  all  wars  and  con- 
tentions. The  solution  which  the 
apostle  has  given  of  the  causes  of  the 
strifes  prevailing  then,  will  apply  sub- 
stantially to  all  the  wars  which  have 
ever  existed  on  the  earth.  1  Come 
they  not  hence,  even  of  your  lusts  ?  Is 
not  this  the  true  source  of  all  war  and 
contention  1  The  word  rendered  lusts 
is  in  the  margin  rendered  pleasures. 
This  is  the  usual  meaning  of  the  word 
(lySwj/jj) ;  but  it  is  commonly  applied 
to  the  pleasures  of  sense,  and  thence 


denotes  desire,  appetite,  lust.  It  may 
be  applied  to  any  desire  of  sensual 
gratification,  and  then  to  the  indulgence 
of  any  corrupt  propensity  of  the  mind. 
The  lust  or  desire  of  rapine,  of  plunder, 
of  ambition,  of  fame,  of  a  more  ex- 
tended dominion,  would  be  properly 
embraced  in  the  meaning  of  the  word. 
The  word  would  equally  comprehend 
the  spirit  which  leads  to  a  brawl  in  the 
street,  and  that  which  prompted  to 
the  conquests  of  Alexander,  Cajsar,  or 
Napoleon.  All  this  is  the  same  s{>irit 
evinced  on  a  larger  or  smaller  scale. 
T[  That  war  in  your  members.  The 
word  member  (juTjo^^  denotes  properly 
a  limb  or  member  of  the  body  ;  but  it 
is  used  in  the  New  Testament  to  de- 
note the  members  of  the  body  collec- 
tively ;  that  is,  the  body  itself  as  the 
seat  of  the  desires  and  passions.  Rom. 
vi.  13,  19;  vii.  5,  23.  Col.  iii.  5.  The 
word  war  here  refers  to  the  conflict 
between  those  passions  which  have 
their  seat  in  the  flesh,  and  the  bet- 
ter principles  of  the  mind  and  con- 
science, producing  a  state  of  agitation 
and  conflict.  See  Notes  on  Rom.  vii. 
23.  Comp.  Gal.  v.  17.  Those  corrupt 
passions  which  have  their  seat  in  the 
flesh,  the  apostle  says  are  the  causes 
of  war.  Most  of  the  wars  which  have 
occurred  in  the  world  can  be  traced  to 
what  the  aposUe  here  calls  lusts.  The 
desire  of  booty,  the  love  of  conquest, 
the  ambition  for  extended  rule,  the 
gratification  of  revenge,  these  and  simi- 
lar causes  have  led  to  all  the  wars  that 
have  desolated  the  earth.  Justice, 
equity,  the  fear  of  God,  the  spirit  of 
true  religion,  never  originated  any  war, 
but  the  corrupt  passions  of  men  have 
made  the  earth  one  great  battle-field. 
If  true  religion  existed  among  all  men, 
there  would  be  no  more  war.  War 
always  supposes  that  wrong  has  been 
done  on  one  side  or  the  other,  and  that 
one  party  or  the  other,  or  both,  is  in- 
disposed to  do  right.  The  spirit  of 
justice,  equity,  and  truth,  which  the 
religion  of  Christ  would  implant  in  the 


A.D  60.]  CHAPTER  IV. 

2  Ye  lust,  and  have  not:  ye 
'kill,  and   desire    to    have,  and 

^  or,  envy. 


human  heart,  would  put  an  end  to  war 
for  ever. 

2.  Ye  lusff  and  have  not.  That  is, 
you  wish  to  have  something  which 
you  do  not  now  possess,  and  to  which 
you  have  no  just  claim,  and  this 
prompts  to  the  effort  to  obtain  it  by 
force.  You  desire  extension  of  terri- 
tory, fame,  booty,  the  means  of  luxu- 
rious indulgence,  or  of  magnificence 
and  grandeur,  and  this  leads  to  contest 
and  bloodshed.  These  are  the  causes 
of  wars  on  the  large  scale  among  na- 
tions, and  of  the  contentions  and  strifes 
of  individuals.  The  general  reason  is, 
that  others  have  that  which  we  have 
not,  and  which  we  desire  to  have  ;  and 
not  content  with  endeavouring  to  ob- 
tain it,  if  we  can,  in  a  peaceful  and 
honest  manner,  and  not  willing  to  con- 
tent ourselves  without  its  possession, 
we  resolve  to  secure  it  by  force.  Soc- 
rates is  reported  by  PlaTio  to  have  said 
on  the  day  of  his  death,  "  nothing  else 
but  the  body  and  its  desires  cause  wars, 
seditions,  and  contests  of  every  kind; 
for  all  wars  arise  through  the  possession 
of  wealth."  Phaedo  of  Plato,  by  Taylor, 
London,  1793,  p.  1.58.  The  system  of 
wars  in  general,  therefore,  has  been  a 
system  of  great  robberies,  no  more 
honest  or  honourable  than  the  purposes 
of  the  foot-pad,  and  more  dignified 
only  because  it  involves  greater  skill 
and  talent.  It  has  been  said  that  '  to 
kill  one  man  makes  a  murderer,  to  kill 
many  makes  a  hero.'  So  it  may  be 
said  that  to  steal  a  horse,  or  to  rob  a 
house  makes  a  man  a  thief  or  burglar ; 
to  fire  a  dwelling  subjects  him  to  the 
punishment  of  arson ;  but  to  plunder 
kingdoms  and  provinces,  and  to  cause 
cities,  towns  and  hamlets  to  be  wrap- 
ped in  flames,  makes  an  illustrious 
conqueror,  and  gives  a  title  to  what  is 
deemed  a  bright  page  in  history.  The 
one  enrols  the  name  among  felons,  and  j 
7* 


77 

cannot  obtain  :  ye  fight  and  war, 
yet  ye  have  not,  because  ye  ask 
not. 


consigns  the  perpetrator  to  the  dungeon 
or  the  gibbet ;  the  other,  accompanied 
with  no  more  justice,  and  with  the  same 
spirit,  sends  the  name  down  to  future 
times  as  immortal.  Yet  in  the  two  the 
all-discerning  eye  of  God  may  see  no 
difference  except  in  the  magnitude  of 
the  crime,  and  in  the  extent  of  the  injury 
which  has  been  inflicted.  In  his  way, 
and  according  to  the  measure  of  his  abi- 
lity, the  felon  who  ends  his  life  in  a  dun- 
geon, or  on  the  gibbet,  is  as  worthy  of 
grateful  and  honoured  remembrance  as 
the  conqueror  triumphing  in  the  spoils 
of  desolated  empires.  H  Ye  kill.  Marg. 
«  ox  envy  J  The  marginal  reading  '  envy^ 
has  been  introduced  from  some  doubt 
as  to  the  correct  reading  of  the  text, 
whether  it  should  be  ^ovsvts,  ye  kill,  oi 
t^oi/fCT'E,  ye  envy.  The  latter  reading 
has  been  adopted  by  Erasmus,  Schmi- 
dius,  Luther,  Beza,  and  some  others, 
though  merely  from  conjecture.  There 
is  no  authority  from  the  manuscripts 
for  the  change.  The  correct  reading 
undoubtedly  is,  ye  kill.  This  expres- 
sion is  probably  to  be  taken  in  the 
sense  of  having  a  murderous  disposi- 
tion, or  fostering  a  brutal  and  mur- 
derous spirit.  It  is  not  exactly  that 
they  killed  or  committed  murder  pre- 
vious  to  '  desiring  to  have,'  but  that 
they  had  such  a  covetous  desire  of  the 
possessions  of  others  as  to  produce  a 
murderous  and  bloody  temper.  The  spi- 
rit of  murder  was  at  the  bottom  of  the 
whole;  or  there  was  such  a  desire  of 
the  possessions  of  others  as  to  lead  to 
the  commission  of  this  crime.  Of 
what  aggressive  wars  which  have  cvei 
existed  is  not  this  true  ?  IF  Desirt 
to  have.  That  is,  what  is  in  the  pos 
session  of  others.  IT  And  cannot  ob.> 
tain.  By  any  fair  and  honest  means; 
by  purchase  or  negociation,  and  this 
leads  to  bloody  conquests.  All  wars 
might  have  been  avoided  if  men  had 


78  JAMES.  [A.D.  60. 

3   Ye  ask,  and  receive  not,   because   ye  ask  amiss,  that  ye 


been  content  with  what  they  had,  or 
could  rightfully  obtain,  and  had  not 
desired  to  have  what  was  in  the  pos- 
session of  others,  which  they  could  not 
obtain  by  honest  and  honourable  means. 
Every  war  might  have  been  avoided  by 
fair  and  honourable  negociation.  IF  Ye 
Jight  and  war,  yet  ye  have  not,  because 
ye  ask  not.  Notwithstanding  you  en- 
gage in  contentions  and  strifes,  you  do 
not  obtain  what  you  seek  after.  If  you 
sought  that  from  God  which  you  truly 
need,  you  would  obtain  it,  for  he  would 
bestow  upon  you  all  that  is  really  ne- 
cessary. But  you  seek  it  by  conten- 
tion and  strife,  and  you  have  no  secu- 
rity of  obtaining  it.  He  who  seeks  to 
gain  any  thing  by  war  seeks  it  in  an 
unjust  manner,  and  cannot  depend  on 
the  divine  help  and  blessing.  The 
true  way  of  obtaining  any  thing  which 
we  really  need  is  to  seek  it  from  God 
by  prayer,  and  then  to  make  use  of 
just  and  fair  means  of  obtaining  it,  by 
industry  and  honesty,  and  by  a  due  re- 
gard for  the  rights  of  others.  Thus 
sought,  we  shall  obtain  it  if  it  would 
be  for  our  good ;  if  it  is  withheld,  it 
will  be  because  it  is  best  for  us  that  it 
should  not  be  ours.  In  all  the  wars 
which  have  been  waged  on  the  earth, 
whether  for  thfe  settlement  of  disputed 
questions  ;  for  the  adjustment  of  boun- 
daries; for  the  vindication  of  violated 
rights;  or  for  the  permanent  extension 
of  empire  ;  how  rare  has  it  been  that  the 
object  which  prompted  to  the  war  has 
been  secured  !  The  course  of  events 
has  shown  that,  indisposed  as  men  are  to 
dojustice,  there  is  much  more  probability 
of  obtaining  the  ohject  by  patient  nego- 
ciation than  there  is  by  going  to  war. 

3.  Ye  ask  and  receive  not.  That  is, 
Bome  of  you  ask,  or  you  ask  on  some 
occasions.  Though  seeking  in  general 
what  you  desire  by  strife,  and  without 
regard  to  ihe  rights  of  others,  yet  you 
sometimes  pray.  It  is  not  uncommon 
for  men  who  go  to  war  to  pray,  or  to 
procure  the  services  of  a  chaplain  to 


pray  for  them.  It  sometimes  happens 
that  the  covetous  and  the  quarrelsome; 
that  those  who  live  to  wrong  others, 
and  who  are  fond  of  litigation,  pray. 
Such  men  may  be  professors  of  reli- 
gion. They  keep  up  a  form  of  wor- 
ship in  their  families.  They  pray  for 
success  in  their  worldly  engagements, 
though  those  engagements  are  all  based 
on  covetousness.  Instead  of  seeking 
property  that  they  may  glorify  God 
and  do  good  ;  that  they  may  relieve  the 
poor  and  distressed  ;  that  they  may  be 
the  patrons  of  learning,  philanthropy, 
and  religion,  they  do  it  that  they  may 
live  in  splendor  and  be  able  to  pamper 
their  lusts.  It  is  not  indeed  very  com- 
mon that  persons  with  such  ends  and 
aims  of  life  pray,  but  they  sometimes 
do  it ;  for,  alas !  there  are  many  profes- 
sors of  religion  who  have  no  higher 
aims  than  these,  and  not  a  few  such 
professors  feel  that  consistency  de- 
mands that  they  should  observe  some 
form  of  prayer.  If  such  persons  do 
not  receive  what  they  ask  for ;  if  they 
are  not  prospered  in  their  plans,  they 
should  not  set  it  down  as  evidence  that 
God  does  not  hear  prayer,  but  as  evi- 
dence that  their  prayers  are  oflfered  for 
improper  objects,  or  with  improper 
motives.  ^  Because  ye  ask  amiss.  Ye 
do  it  with  a  view  to  self-indulgence  and 
carnal  gratification.  IT  That  you  may 
consume  it  upo?i  your  lusts.  Marg. 
pleasures.  This  is  the  same  word 
which  is  used  in  ver.  1,  and  rendered 
lusts.  The  reference  is  to  sensual 
gratifications,  and  the  word  would  in- 
clude all  that  comes  under  the  name 
of  sensual  pleasure,  or  carnal  appe- 
tite. It  was  not  that  they  might 
have  a  decent  and  comfortable  living, 
which  would  not  be  improper  to  de- 
sire, but  that  they  might  have  the 
means  of  luxurious  dress  and  living; 
perhaps  the  means  of  gross  sensual 
gratifications.  Prayers  offered  that 
we  may  have  the  means  of  sen- 
suality and  voluptuousness,  we  have 


A  D.  60.] 


CHAPTER  IV. 


79 


may    consume    it     upon    your 
'lusts. 

4  Ye  adulterers  and  adulteress- 
es, know  ye  not  that  the  friend- 

1  or,  pleasures. 


no  reason  to  suppose  God  will  answer, 
for  he  has  not  promised  to  hear  such 
prayers  ;  and  it  becomes  every  one  who 
prays  for  worldly  prosperity,  and  for 
success  in  business,  to  examine  his 
motives  with  the  closest  scrutiny.  No 
where  is  deception  more  likely  to  creep 
in  than  into  such  prayers;  no  where 
are  we  more  likely  to  be  mistaken  in 
regard  to  our  real  motives  than  when 
we  go  before  God  and  ask  for  success 
in  our  worldly  employments. 

4.  Ye  adulterers  and  adulteresses. 
These  words  are  frequently  used  to 
denote  those  who  are  faithless  towards 
God,  and  are  frequently  applied  to 
those  who  forsake  God  for  idols.  Hos. 
iii.  1.  Isa.  Ivii.  3,  7.  Ezek.  xvi.,  xxiii. 
It  is  not  necessary  to  suppose  that  the 
apostle  meant  that  those  to  whom  he 
wrote  were  literally  guilty  of  the  sins 
here  referred  to,  but  he  rather  refers  to 
those  who  were  unfaithful  to  their  co- 
venant with  God  by  neglecting  their 
duty  to  him,  and  yielding  themselves 
to  the  indulgence  of  their  own  lusts 
and  passions.  The  idea  is, '  You  have 
in  effect  broken  your  marriage  cove- 
nant with  God  by  loving  the  world 
more  than  him  ;  and,  by  the  indulgence 
of  your  carnal  inclinations,  you  have 
violated  those  obligations  to  self-morti- 
fication and  self-denial  to  which  you 
were  bound  by  your  religious  engage- 
ments.' To  convince  them  of  the  evil 
of  this,  the  apostle  shows  them  what 
was  the  true  nature  of  that  friendship 
of  the  world  which  they  sought.  It 
may  be  remarked  here,  that  no  terms 
could  have  been  found  which  would 
have  shown  more  decidedly  the  nature 
of  the  sin  of  forgetting  the  covenant 
70WS  of  religion  for  the  pleasures  of  the 
vorld.  than   those  which  the   apostle 


ship  "of  the  world  is  enmity  with 
God?  whosoever  therefore  will 
be  a  friend  of  the  world,  is  the 
enemy  of  God. 

a  1  Jno.  2.  15. 


uses  here.  It  is  a  deeper  crime  to  be 
unfaithful  to  God  than  to  any  created 
being;  and  it  will  yet  be  seen  that 
even  the  violation  of  the  marriage  con- 
tract, great  as  is  the  sin,  is  a  slight 
offence  compared  with  unfaithfulness 
toward  God.  IT  Know  ye  not  that  the 
friendship  of  the  world.  Comp.  1 
John  ii.  15.  The  term  world  here  is 
to  be  understood  not  of  the  physical 
world  as  God  made  it,  for  we  could 
not  well  speak  of  the  ^friendship*  of 
that,  but  of  the  community,  or  people, 
called  '  the  world^  in  contradistinction 
from  the  people  of  God.  Comp.  John 
xii.  31.  1  Cor.  i.  20;  iii.  19.  Gal.  iv 
3.  Col.  ii.  8.  The  '  friendship  of  the 
world'  (^tJu'a  tov  xocT/uov)  is  the  love 
of  that  world  ;  of  the  maxim's  which 
govern  it,  the  principles  which  reign 
there,  the  ends  that  are  sought,  the 
amusements  and  gratifications  which 
characterize  it  as  distinguished  from 
the  church  of  God.  It  consists  in  set- 
ting our  hearts  on  those  things  ;  in 
conforming  to  them  ;  in  making  them 
the  object  of  our  pursuit  with  the  same 
spirit  with  which  they  are  sought  by 
those  who  make  no  pretensions  to  reli- 
gion. See  Notes,  Rom.  xii.  2.  IT  7^ 
enmity  with  God.  Is  in  fact  hostility 
against  God,  since  that  world  is  arrayed 
against  him.  It  neither  obeys  his  laws, 
submits  to  his  claims,  nor  seeks  to 
honour  him.  To  love  that  world  is, 
therefore,  to  be  arrayed  against  God, 
and  the  spirit  which  would  lead  us  to 
this  is  in  fact  a  spirit  of  hostility  to 
God.  ^  Whosoever  therefore  will  be 
a  friend  of  the  world.  '  Whoever*  he 
may  be,  whether  in  the  church  or  out 
of  it.  The  fact  of  being  a  member  of 
the  church  makes  no  differerkce  in  this 
respect,  for  it  is  as  easy  to  be  a  friend 


80 


JAMES. 


[A.  D.  GO 


of  the  world  in  the  church  as  out  of  it. 
The  phrase '  whosoever  wilV  ()3ov?^^^) 
impUes  purpose,  intention,  design.  It 
supposes  that  the  heart  is  set  on  it;  or 
that  there  is  a  deliberate  purpose  to 
seek  the  friendship  of  the  world.  It 
refers  to  that  strong  desire  which  often 
exists,  even  among  professing  Chris- 
tians, to  secure  the  friendship  of  the 
world ;  to  copy  its  fashions  and  vani- 
ties ;  to  enjoy  its  pleasures ;  and  to 
share  its  pastimes  and  its  friendships. 
Wherever  there  is  a  manifested  pur- 
pose to  find  our  chosen  friends  and  as- 
sociates there  rather  than  among  Chris- 
tians ;  wherever  there  is  a  grea-ter  de- 
sire to  enjoy  the  smiles  and  approbation 
of  the  world  than  there  is  to  enjoy  the 
approbation  of  God  and  the  blessings 
of  a  good  conscience;  and  wherever 
there  is  more  conscious  pain  because 
we  have  failed  to  win  the  applause  of 
the  world,  or  have  offended  its  vota- 
ries, and  have  sunk  ourselves  in  its  es- 
timation, than  there  is  because  we  have 
neglected  our  duty  to  our  Saviour,  and 
have  lost  the  enjoyment  of  religion, 
there  is  the  clearest  proof  that  the  heart 
wills  or  desires  to  be  the  <  friend  of  the 
world.'  IF  Is  the  enemy  of  God.  This 
is  a  most  solemn  declaration,  and  one 
of  fearful  import  in  its  bearing  on  many 
who  are  members  of  the  church.  It 
settles  the  point  that  any  one,  no  mat- 
ter what  his  professions,  who  is  cha- 
racteristically a  friend  of  the  world, 
cannot  be  a  true  Christian.  In  regard 
to  the  meaning  of  this  important  verse, 
then,  it  may  be  remarked:  (1.)  That 
there  is  a  sense  in  which  the  love  of 
this  world,  or  of  the  physical  universe, 
is  not  wrong.  That  kind  of  love  for 
it  as  the  work  of  God,  which  perceives 
the  evidence  of  his  wisdom  and  good- 
ness and  power  in  the  various  objects 
of  beauty,  usefulness  and  grandeur 
spread  around  us,  is  not  evil.  The 
world  as  such — the  physical  structure 
of  the  earth — of  the  mountains,  forests, 
flowers,  seas,  lakes  and  vales,  is  full  of 
illustrations  of  the   divine   character, 


and  it  cannot  be  wrong  to  contemplate 
those  things  with  interest,  or  with  warm 
affection  toward  their  Creator.  (2.) 
When  that  world,  hovvever,  becomes 
our  portion  ;  when  we  study  it  only  as 
a  matter  of  science,  without  <  looking 
through  nature  up  to  Nature's  God  ;' 
when  we  seek  the  wealth  which  it  has 
to  confer,  or  endeavour  to  appropriate 
as  our  supreme  portion  its  lands,  its 
minerals,  its  fruits ;  when  we  are  satis- 
fied with  what  it  yields,  and  when  in 
the  possession  or  pursuit  of  these  things 
our  thoughts  never  rise  to  God  ;  and 
when  we  partake  of  the  spirit  which 
rules  in  the  hearts  of  those  who  avow- 
edly seek  this  world  as  their  portion, 
though  we  profess  religion,  then  the 
love  of  the  world  becomes  evil,  and 
comes  in  direct  conflict  with  the  spirit 
of  true  religion.  (3.)  The  statement 
in  this  verse  is,  thevLfore,  one  of  most 
fearful  import  for  many  professors  of 
religion.  There  are  many  in  the  church 
who,  so  far  as  human  judgment  can 
go,  are  characteristically  lovers  of  the 
world.  This  is  shown  (a)  by  their 
conformity  to  it  in  all  in  which  the 
world  is  distinguished  from  the  church 
as  such  ;  (h)  in  their  seeking  the  friend- 
ship of  the  world,  or  their  finding  their 
friends  there  rather  than  among  Chris- 
tians ;  (c)  in  preferring  the  amusements 
of  the  world  to  the  scenes  where  spi- 
ritually-minded Christians  find  their 
chief  happiness  ;  {d)  in  pursuing  the 
same  pleasures  that  the  people  of  the 
world  do,  with  the  same  expense,  the 
same  extravagance,  the  same  luxury 
(e)  in  making  their  worldly  interests 
the  great  object  of  living,  and  every 
thing  else  subordinate  to  that.  This 
spirit  exists  in  all  cases  where  no 
worldly  interest  is  sacrificed  for  reli- 
gion ;  where  every  thing  that  religion 
peculiarly  requires  is  sacrificed  for  the 
world.  If  this  be  so,  then  there  are 
many  professing  Christians  \vho  are 
the  '  enemies  of  God.'  See  Notes  on 
Phil.  iii.  18.  They  have  never  known 
what  is  true  friendship  for  him,  and  \\y 


A.D.  60.] 

5  Do  ye  think  that  the  Scrip- 
ture saith  in  vain,  The  spirit  that 


CHAPTER  IV.  81 

dwelleth  in  us  lusteth  'to  enTy?" 

^  enviously.  a  Ec.  4.  4. 


their  lives  they  show  that  they  can 
be  ranked  only  among  his  foes.  It 
becomes  every  professing  Christian, 
therefore,  to  examine  himself  with  the 
deepest  earnestness  to  determine  whe- 
thsr  he  is  characteristically  a  friend  of 
the  world  or  of  God  ;  whether  he  is 
living  for  this  life  only,  or  is  animated 
by  the  high  and  pure  principles  of  those 
who  are  the  friends  of  God.  The 
great  Searcher  of  hearts  cannot  be  de- 
ceived, and  soon  our  appropriate  place 
will  be  assigned  us,  and  our  final  Judge 
will  determine  to  which  class  of  the 
two  great  divisions  of  the  human  fa- 
n)ily  we  belong — to  those  who  are  the 
friends  of  the  world,  or  to  those  who 
are  the  friends  of  God. 

5.  Do  ye  think  that  the  Scripture 
saith  in  vain.  Few  passages  of  the 
New  Testament  have  given  expositors 
more  perplexity  than  this.  The  ditfi- 
culty  has  arisen  from  the  fact  that  no 
such  passage  as  that  which  seems  here 
to  be  quoted  is  found  in  the  Old  Tes- 
tament ;  and  to  meet  this  difficulty 
expositors  have  resorted  to  various  con- 
jectures and  solutions.  Some  have 
supposed  that  the  passage  is  spurious, 
and  that  it  was  at  first  a  gloss  in  the 
margin,  placed  there  by  some  tran- 
scriber, and  was  then  introduced  into 
the  text;  some,  that  the  apostle  quotes 
from  an  apocryphal  book ;  some,  that 
he  quotes  the  general  spirit  of  the  Old 
Testament  rather  than  any  particular 
place ;  some  regard  it  not  as  a  quota- 
tion, but  read  the  two  members  sepa- 
rately, supplying  what  is  necessary  to 
complete  the  sense,  thus;  <  Do  you 
think  that  the  Scri-pture  speaks  in  vain, 
or  without  a  good  reason,  when  it  con- 
demns such  a  worldly  temper  ?  No ; 
that  you  cannot  suppose.  Do  you 
imagine  that  the  Spirit  of  God,  which 
dwelleth  in  us  Christians,  leads  to  co- 
vetousness,  pride,  envy  1  No.  On  the 
contrary,  to  such  as  follow  his  guidance 


and  direction,  he  gives  more  abundant 
grace  and  favour.'  This  is  the  solution 
proposed  by  Benson  and  adopted  hv 
Bloomfield.  But  this  solution  is  by 
no  means  satisfactory.  Two  things 
are  clear  in  regard  to  the  passage  :  (1.) 
That  James  meant  to  adduce  some- 
thing that  was  said  somewhere,  or 
which  could  be  regarded  as  a  quotation, 
or  as  authority  in  the  case,  for  he  uses 
the  formula  by  which  such  quotations 
are  made;  and  (2.)  That  he  meant  to 
refer,  not  to  an  apocryphal  book,  but 
to  the  inspired  and  canonical  Scrip- 
tures, for  he  uses  a  term  (r  ypa/prf), 
'■the  Scripture,^  which  is  everywhere 
employed  to  denote  the  Old  Testament, 
and  which  is  nowhere  applied  to  an 
apocryphal  book.  Matt.  xxi.  42 ;  xxii. 
29 ;  xxvi.  54,  56.  John  ii.  22  ;  v.  39; 
vii.  .38,  42 ;  x.  35,  et  al.  The  word 
is  used  more  than  fifty  times  in  the 
New  Testament,  and  is  never  applied 
to  any  books  but  those  which  were  re- 
garded by  the  Jews  as  inspired,  and 
which  constitute  now  the  Old  Testa-  • 
ment,  except  in  2  Pet.  iii.  16,  where  it 
refers  to  the  writings  of  Paul.  The 
difficulty  in  the  case  arises  from  the 
fact  that  no  such  passage  as  the  one 
here  quoted  is  found  in  so  many  words 
in  the  Old  Testament,  nor  any  of  which 
it  can  fairly  be  regarded  as  a  quotation. 
The  only  solution  of  the  difficulty 
which  seems  to  me  to  be  at  all  satis- 
factory, is  to  suppose  that  the  apostle, 
in  the  remark  made  here  in  the  form 
of  a  quotation,  refers  to  the  Old  Testa- 
ment, but  that  he  had  not  his  eye  on 
any  particular  passage,  and  did  not 
mean  to  quote  the  words  literally,  but 
meant  to  refer  to  what  was  the  current 
teaching  or  general  spirit  of  the  Old 
Testament;  or  that  he  meant  to  say 
that  this  sentiment  was  found  there, 
and  designed  himself  to  embody  the 
sentiment  in  words,  and  to  put  it  into 
a  condensed  form.     His  eye  wa«  ao 


82 


JAMES. 


[A.  D.  60. 


envy  as  at  the  bottom  of  many  of  the 
contentions  and  strifes  existing  on  earth 
(ch.  iii.  16),  and  of  the  spirit  of  the 
world  which  prevailed  everywhere  (ch. 
iv.  4),  and  he  refers  to  the  general 
teaching  of  the  Old  Testament  that  the 
soul  is  by  nature  inclined  to  envy  ;  or 
that  this  has  a  deep  lodgment  in  the 
heart  of  man.  That  truth  which  was 
uttered  everywhere  in  the  Scriptures, 
was  not  taught '  in  vain.'  The  abun- 
dant facts  which  existed  showing  its 
development  and  operation  in  conten- 
tions, and  wars,  and  a  worldly  spirit, 
proved  that  it  was  deeply  imbedded  in 
the  human  soul.  This  general  truth, 
that  man  is  prone  to  envy,  or  that  there 
is  much  in  our  nature  which  inclines 
us  to  it,  is  abundantly  taught  in  the 
Old  Testament.  Eccl.  iv.  4.  "  I  con- 
sidered all  travail,  and  every  right  work, 
that  for  this  a  man  is  envied  of  his 
neighbour."  Job  v.  2.  "  Wrath  killeth, 
and  envy  slayeth  the  silly  one."  Prov. 
xiv.  30.  «  Envy  is  the  rottenness  of  the 
bones."  Prov.  xxvii.  4.  "  Who  is  able 
to  stand  before  envy?"  For  particular 
instances  of  this,  and  the  etfects,  see 
Gen,  xxvi.  14;  xxx.  1;  xxxvii.  11. 
Ps.  cvi.  16;  Ixxiii.  .3.  These  passages 
prove  that  there  is  a  strong  propensity 
in  human  nature  to  envy,  and  it  was 
in  accordance  with  the  design  of  the 
apostle  to  show  this.  The  effects  of 
envy  to  which  he  himself  referred 
evinced  the  same  thing,  and  demon- 
strated that  the  utterance  given  to  this 
sentiment  in  the  Old  Testament  was 
not '  in  vain,'  or  was  not  false,  for  the 
records  in  the  Old  Testament  on  the 
subject  found  a  strong  confirmation  in 
the  wars  and  strifes  and  worldliness  of 
which  he  was  speaking.  IT  Saiih  in 
vain.  '  Says  falsely  ;'  that  is,  the  tes- 
timony thus  borne  is  true.  The  apostle 
means  that  what  was  said  in  the  Old 
Testament  on  the  subject  found  abun- 
dant confirmation  in  the  facts  which 
were  continually  occurring,  and  espe- 
cially in  those  to  which  ha  was  advert- 
ing.   IT  The  spirit  that  dwelleth  in  us. 


Many  have  supposed  that  the  word 
spirit  here  refers  to  the  Holy  Spirit,  or 
the  Christian  spirit ;  but  in  adopting 
this  interpretation  they  are  obliged  to 
render  the  passage  <  the  spirit  that  dwells 
in  us  lusteth  against  envy,'  or  tends 
to  check  and  suppress  it.  But  this  in- 
terpretation is  forced  and  unnatural, 
and  one  which  the  Greek  will  not  well 
bear.  The  more  obvious  interpretation 
is  to  refer  it  to  our  spirit  or  disposition 
as  we  are  by  nature,  and  it  is  equiva- 
lent to  saying  that  we  are  naturally 
prone  to  envy.  IT  Lusteth  to  envy. 
Strongly  tends  to  envy.  The  margin 
is  '  enviously,'  but  the  sense  is  the 
same.  The  idea  is,  that  there  is  in 
man  a  strong  inclination  to  look  with 
dissatisfaction  on  the  superior  happi- 
ness and  prosperity  of  others  ;  to  desire 
to  make  what  they  possess  our  own  ; 
or  at  any  rate  to  deprive  them  of  it  by 
detraction,  by  fraud,  or  by  robbery. 
It  is  this  feeling  which  leads  to  ca- 
lumny, to  contentions,  to  wars,  and 
to  that  strong  worldly  ambition  which 
makes  us  anxious  to  surpass  all  others, 
and  which  is  so  hostile  to  the  humble 
and  contented  spirit  of  religion.  He 
who  could  trace  all  wars  and  conten- 
tions and  worldly  plans  to  their  source 
— all  the  schemes  and  purposes  of  even 
professed  Christians,  that  do  so  much 
to  mar  their  religion  and  to  make  them 
worldly-minded,  to  their  real  origin — 
would  be  surprised  to  find  how  much 
is  to  be  attributed  to  envy.  We  are 
pained  that  others  are  more  prosperous 
than  we  are  ;  we  desire  to  possess  what 
others  have,  though  we  have  no  right 
to  it,  and  this  leads  to  the  various 
guilty  me-thods  which  are  pursued  to 
lessen  their  enjoyment  of  it,  or  to  ob- 
tain it  ourselves,  or  to  show  that  they 
do  not  possess  as  much  as  they  are 
commonly  supposed  to.  This  purpose 
will  be  accomplished  if  we  can  ob- 
tain more  than  they  have ;  or  if  we 
can  diminish  what  they  actually  pos. 
sess  ;  or  if  by  any  statements  to  which 
we  can  give  currency  in  society  the 


/V.  D.  60.] 


CHAPTER  IV. 


6  But  he  givetn  more  grace: 
Wherefore  he  saith,  "God  resist- 

a  Pr.  29.  23. 


general  impression  shall  be  that  they 
do  not  possess  as  much  wealth,  domes- 
tic peace,  happiness,  or  honour,  as  is 
commonly  supposed — for  thus  the  spi- 
rit of  envy  in  our  bosoms  will  be  gra- 
tified. 

6.  But  he  giveth  more  grace.  The 
reference  here  is  undoubtedly  to  God. 
Some  have  regarded  this  clause  as  a 
continuation  of  the  quotation  in  the 
previous  verse,  but  it  is  rather  to  be 
considered  as  a  declaration  of  the 
apostle  himself.  The  writer  had  just 
spoken  of  envy,  and  of  the  crimes 
which  grew  out  of  it.  He  thought  of 
»he  wars  and  commotions  of  the  earth, 
and  of  the  various  lusts  which  reigned 
among  men.  In  the  contemplation  of 
these  things,  it  seems  suddenly  to  have 
occurred  to  him  that  all  were  not  under 
the  influence  of  these  things ;  that 
there  were  cases  where  men  were  re- 
strained, and  where  a  spirit  opposite  to 
these  things  prevailed.  Another  pas- 
sage of  Scripture  struck  his  mind,  con- 
taining the  truth  that  there  was  a  class 
of  men  to  whom  God  gave  grace  to 
restrain  these  passions,  and  to  subdue 
these  carnal  propensities.  They  were 
the  humble,  in  contradistinction  to  the 
proud  ;  and  he  states  the  fact  that  '  God 
giveth  more  grace ;'  that  is,  that  in 
some  instances  he  confers  more  grace 
than  in  the  cases  referred  to ;  to  some 
he  gives  more  grace  to  overcome  their 
evil  passions,  and  to  subdue  their  cor- 
rupt inclinations,  than  he  does  to  others. 
The  meaning  may  be  thus  expressed : 
'  It  is  true  that  the  natural  spirit  in 
man  is  one  that  tends  to  envy,  and 
thus  leads  to  all  the  sad  consequences 
of  envy.  But  there  are  instances  in 
which  higher  grace  or  favour  is  con- 
ferred ;  in  which  these  feelings  are  sub- 
dued, and  these  consequences  are  pre- 
vented. They  are  not  indeed  to  be 
found    among    the  proud,  whom  God 


eth  the  proud,  but  giveth  grace 
unto  the  humble. 


always  resists ;  but  they  are  to  be 
found  among  the  meek  and  the  humble. 
Wherefore  submit  yourselves  to  his 
arrangements;  resist  the  devil;  draw 
nigh  to  God ;  purify  yourselves,  and 
weep  over  your  past  offences,  and  you 
shall  find  that  the  Lord  will  lift  you 
up,  and  bestow  his  favour  upon  you.' 
ver.  10.  IT  Wherefore  he  saith.  The 
reference  here  is  to  Prov.  iii.  .S4 :  "  Surely 
he  scorneth  the  scorners ;  but  he  giveth 
grace  unto  the  lowly."  The  quotation 
is  made  exactly  from  the  Septuagint, 
which,  though  not  entirely  literal,  ex- 
presses the  sense  of  the  Hebrew  with- 
out essential  inaccuracy.  This  passage 
is  also  quoted  in  1  Pet.  v.  5.  IT  Godre- 
sisteth  the  proud.  The  proud  are 
those  who  have  an  inordinate  self- 
esteem  ;  who  have  a  high  and  unrea- 
sonable conceit  of  their  own  excellence 
or  importance.  This  may  extend  to 
any  thing ;  to  beauty,  or  strength,  or 
attainments,  or  family,  or  country,  or 
equipage,  or  rank,  or  even  religion.  A 
man  may  be  proud  of  any  thing  that 
belongs  to  him,  or  which  can  in  any 
way  be  construed  as  a  part  of  himself, 
or  as  pertaining  to  him.  This  does 
not,  of  course,  apply  to  a  correct  esti- 
mate of  ourselves,  or  to  the  mere  know- 
ledge that  we  may  excel  others.  One 
may  know  that  he  has  more  strength, 
or  higher  attainments  in  learning  or  in 
the  mechanic  arts,  or  greater  wealth 
than  others,  and  yet  have  properly  no 
pride  in  the  case.  He  has  only  a 
correct  estimate  of  himself,  and  he  at- 
taches no  undue  importance  to  himself 
on  account  of  it.  His  heart  is  not 
lifted  up;  he  claims  no  undue  defer- 
ence to  himself;  he  concedea  to  all 
others  what  is  their  due;  and  he  is 
humble  before  God,  feeling  that  all  that 
he  has,  and  is,  is  nothing  in  his  sight. 
He  is  willing  to  occupy  his  appropriate 
place  in  the  sight  of  God  and  men,  and 


84 


7  Submit  yourselves  therefore 

a  1  Pe.  5.  9. 


JAMES.  [A.  D.  60 

to  God.     Resist  "the  devil,  and 
he  will  flee  from  you. 


to  be  esteemed  just  as  he  is.  Pride 
goes  beyond  this,  and  gives  to  a  man  a 
degree  of  self-estimation  which  is  not 
warranted  iiy  any  thing  that  he  pos- 
sesses. God  looks  at  things  as  they 
are;  and  hence  he  abhors  and  humbles 
th'.s  arrogant  claim.  Lev.  xxvi.  19.  Job 
xxxiii.  17.  Ps.  lix.  12.  Prov.  viii.  13 ; 
xvj.  18 ;  xxix.  13.  Isa.  xxiii.  9  ;  xxviii. 
1.  Dan.  iv.  37.  Zech*  x.  1 1.  This  re- 
sistance of  pride  he  shows  not  only  in 
the  explicit  declarations  of  his  word, 
but  in  the  arrangements  of  his  provi- 
dence and  grace.  ( I.)  I"  his  providence, 
in  the  reverses  and  disappointments 
which  occur;  in  the  necessity  of 
abandoning  the  splendid  mansion  which 
we  had  built,  or  in  disappointing  us  in 
some  favourite  plan  by  which  our  pride 
was  to  be  nurtured  and  gratified.  (2.) 
In  sickness,  taking  away  the  beauty 
and  strength  on  which  we  had  so  much 
valued  ourselves,  and  bringing  us  to 
the  sad  condition  of  a  sick-bed.  (3.) 
In  the  grave,  bringing  us  down  to  cor- 
ruption and  worms.  Why  should  one 
be  proud  who  will  soon  become  so 
offensive  to  his  best  friends  that  they 
will  gladly  hide  him  in  the  grave?  (4.) 
In  the  plan  of  salvation  he  opposes 
our  pride.  Not  a  feature  of  that  plan 
is  fitted  to  foster  pride,  but  all  is  adapted 
to  make  us  humble,  (a)  The  neces- 
sity  for  the  plan — that  we  are  guilty 
and  helpless  sinners  j  (i)  the  selection 
of  a  Saviour — one  who  was  so  poor,  and 
who  was  so  much  despised  by  the 
world,  and  who  was  put  to  death  on  a 
cross ;  (c)  our  entire  dependence  on 
him  for  salvation,  with  the  assurance 
that  we  have  no  merit  of  our  own,  and 
that  salvation  is  all  of  grace;  (d)  the 
fact  that  we  are  brought  to  embrace  it 
only  by  the  agency  of  the  Holy  Spirit, 
and  that  if  we  were  left  to  ourselves 
we  should  never  have  one  right  thought 
or  holy  desire  —  all  this  is  fitted  to 
bumble  us,  and  to  bring  us  low  before 


God.  God  has  done  nothing  to  foster 
the  self-estimation  of  the  human  heart; 
but  how  much  has  he  done  to  *  slain 
the  pride  of  all  glory  !'  See  Notes  on 
Isa.  xxiii.  9.  "^  Bid  giveth  grace  unto 
the  humble.  The  meaning  is,  that  he 
shows  them  favour ;  he  bestows  upon 
them  the  grace  needful  to  secure  their 
salvation.  This  he  does  (1.)  because 
they  feel  their  need  of  his  favour;  (2.) 
because  they  will  welcome  his  teaching 
and  value  his  friendship;  (3.)  because 
all  the  arrangements  of  his  grace  are 
adapted  only  to  such  a  state  of  mind. 
You  cannot,  teach  one  who  is  so  wise 
that  he  already  supposes  he  knows 
enough  ;  you  cannot  bestow  grace  on 
one  who  has  no  sense  of  the  need  of 
it.  The  arrangements  of  salvation  are 
adapted  only  to  an  humble  heart. 

7.  Submit  yourselves  therefore  to 
God.  That  is,  in  his  arrangements  for 
obtaining  his  favour.  Yield  to  what 
he  has  judged  necessary  for  your  wel- 
fare in  the  life  that  is,  and  your  salva- 
tion in  the  life  to  come.  The  duty 
here  enjoined  is  that  of  entire  acqui- 
escence in  the  arrangements  of  God, 
whether  in  his  providence  or  grace 
All  these  are  for  our  good,  and  submis 
sion  to  them  is  required  by  the  spirit 
of  true  humility.  The  object  of  the 
command  here,  and  in  the  succeeding 
injunctions  to  particular  duties,  is  tf 
show  them  how  they  might  obtain  the 
grace  which  God  is  willing  to  bestow, 
and  how  they  might  overcome  the  evils 
against  which  the  apostle  had  been  en- 
deavouring to  guard  them.  The  true 
method  of  doing  this  is  by  submitting 
ourselves  in  all  things  to  God.  ^  Re 
sist  the  devil,  and  he  will Jlee  from  you 
While  you  yield  to  God  in  all  things, 
you  are  to  yield  to  the  devil  in  none. 
You  are  to  resist  and  oppose  him  in 
whatever  way  he  may  approach  you, 
whether  by  allurements,  by  flattering 
promises,  by   the   fascin?itions   nf  the 


A.  D.  60.]  CHAPTER  IV. 

8  Draw  "nigh  to  God,  and  he 

a2Ch.  15.  2. 


world,  by  temptation,  or  by  threats. 
See  1  Pet.  v.  9,  Satan  makes  his  way, 
and  secures  his  triumphs,  rather  by  art, 
cunning,  deception,  and  ihreatenings, 
than  by  true  courage ;  and  when  op- 
posed manfully  he  flies.  The  true  way 
of  meeting  him  is  by  direct  resistance, 
rather  than  by  argument;  by  stead- 
fastly refusing  to  yield  in  the  slightest 
degree,  rather  than  by  a  belief  that  we 
can  either  convince  him  that  he  is 
wrong,  or  can  return  to  virtue  when 
we  have  gone  a  certain  length  in  com- 
plying with  his  demands.  No  one  is 
safe  who  yields  in  the  least  to  the  sug- 
gestions of  the  tempter ;  there  is  no 
one  who  is  not  safe  if  he  does  not 
yield.  A  man,  for  example,  is  always 
safe  from  intemperance  if  he  resists  all 
allurements  to  indulgence  in  strong 
drink,  and  never  yields  in  the  slightest 
degree ;  no  one  is  certainly  safe  if  he 
drinks  even  moderately. 

8.  Draw  nigh  to  God,  and  he  will 
draw  nigh  to  you.  Comp.  2  Chron. 
XV.  2.  This  declaration  contains  a 
great  and  important  principle  in  reli- 
gion. If  we  wish  the  favour  of  God, 
we  must  come  to  him;  nor  can  we 
hope  for  his  mercy  unless  we  approach 
him  and  ask  him  for  it.  We  cannot 
come  literally  any  nearer  to  God  than 
we  always  are,  for  he  is  always  round 
about  us,  but  we  may  come  nearer  in 
a  spiritual  sense.  We  may  address 
him  directly  in  prayer;  we  may  ap- 
proach him  by  meditation  on  his  char- 
acter; we  may  draw  near  to  him  in 
the  ordinances  of  religion.  We  can 
never  hope  for  his  favour  while  we 
prefer  to  remain  at  a  distance  from 
him  ;  none  who  in  fact  draw  near  to 
him  will  find  him  unwilling  to  bestow 
on  them  the  blessings  which  they  need. 
%  Cleanse  your  hands,  ye  sinners. 
There  may  possibly  be  an  allusion  here 
to  Isa.  i.  15,  16.  "  Your  hands  are  full 
cf  blood  ;  wash  you,  make  you  clean  ; 


a? 

will  draw  nigh  to  you.    Cleanse* 

b  Is.  1.  16.    Ps.  32.  9. 


put  away  the  evil  of  your  doings  from 
before  mine  eyes ;  cease  to  do  evil." 
The  heart  is  the  seat  of  motives  and 
intentions  —  that  by  which  we  devise 
any  thing ;  the  hands  the  instruments 
by  which  we  execute  our  purposes.  The 
hands  here  are  represented  as  defiled 
by  blood,  or  by  acts  of  iniquity.  To 
wash  or  cleanse  the  hands  was,  there- 
fore, emblematic  of  putting  away  trans- 
gression. Matt,  xxvii.  24.  Comp.  Deut. 
xxi.  6.  Ps.  xxvi.  6.  The  heathen  and 
the  Jews  were  accustomed^  to  wash 
their  hands  before  they  engaged  in 
public  worship.  The  particular  idea 
here  is,  that  in  order  to  obtain  the 
favour  of  God,  it  is  necessary  to  put 
away  our  sins;  to  approach  him  with 
a  purpose  and  desire  to  be  pure 
and  holy.  The  mere  washing  of 
the  hands,  in  itself,  could  not  recom- 
mend us  to  his  favour;  but  that  of 
which  the  washing  of  the  hands  would 
be  an  emblem,  would  be  acceptable  in 
his  sight.  It  may  be  inferred  from 
what  is  said  here  that  no  one  can  hope 
fi)r  the  favour  of  God  who  does  not 
abandon  his  transgressions.  The  de- 
sign of  the  apostle  is,  evidently,  to 
state  one  of  the  conditions  on  which 
we  can  make  an  acceptable  approach 
to  God.  It  is  indispensable  that  we 
come  with  a  purpose  and  desire  to 
wash  ourselves  from  all  iniquity,  to  put 
away  from  us  all  our  transgressions. 
So  David  said,  "  I  will  wash  my  hands 
in  innocency  ;  so  will  I  compass  thine 
altar,  O  Lord."  Ps.  xxvi.  6.  ^And 
purify  your  hearts.  That  is,  do  not 
rest  satisfied  with  a  mere  external  refor- 
mation ;  with  putting  away  your  out- 
ward transgressions.  There  must  be 
a  deeper  work  than  that;  a  work  which 
shall  reach  to  the  heart,  and  which 
shall  purify  the  affections.  This  agrees 
with  all  the  requisitions  of  the  Bible, 
and  is  in  accordance  with  what  must 
be  the  nature  of  religion.     If  the  heart 


86 


JAMES. 


[A.D.  60. 


your  h  mds,  ye  sinners :  and  puri- 
fy ^/owr  hearts,  ye  double-minded. 
9  Be  afflicted,  and  mourn,  and 
weep :  let  your  laughter  be  turned 


is  wrong,  nothing  can  be  right.  If, 
while  we  seek  an  external  reformation, 
we  still  give  indulgence  to  the  secret 
corruptions  of  the  heart,  it  is  clear 
that  we  can  have  no  true  religion. 
IT  Ye  double-minded.  See  Notes  on 
ch.  i.  8.  The  apostle  here  seems  to 
have  had  his  eye  on  those  who  were 
vacillating  in  their  purposes;  whose 
hearts  were  not  decidedly  fixed,  but 
who  were  halting  between  good  and 
evil.  The  heart  was  not  right  in  such 
persons.  It  was  not  settled  and  deter- 
mined in  favour  of  religion,  but  vibrated 
between  that  and  the  world.  The  pro- 
per business  of  such  persons,  therefore, 
was  to  cleanse  the  heart  from  disturb- 
ing influences,  that  it  might  settle  down 
in  unwavering  attachment  to  that  which 
is  good. 

9.  Be  afflicted,  and  mourn,  and 
weep.  That  is,  evidently,  on  account 
of  your  sins.  The  sins  to  which  the 
apostle  refers  are  those  which  he  had 
specified  in  the  previous  part  of  the 
chapter,  and  which  he  had  spoken  of 
as  so  evil  in  their  nature,  and  so  dan- 
gerous in  their  tendency.  The  word 
rendered  '  be  afflicted,'  means  properly 
to  endure  toil  or  hardship;  then  to  en- 
dure aflliction  or  distress,  and  here 
means  that  they  were  to  afflict  them- 
selves,-  that  is,  they  were  to  feel  dis- 
tressed and  sad  on  account  of  their 
transgressions.  Comp.  Ezra  viii.  21. 
The  other  words  in  this  clause  are 
those  which  are  expressive  of  deep 
grief  or  sorrow.  The  language  here 
used  shows  that  the  apostle  supposed 
that  it  was  possible  that  those  who  had 
done  wrong  should  voluntarily  feel 
sorrow  for  it,  and  that,  therefore,  it  was 
proper  to  call  upon  them  to  do  it. 
1  Let  your  laughter  be  turned  to 
mourning.     It  would   seem   that  the 


to  mourning,   and  your  joy  to 
heaviness. 

10  Humble  "yourselves  in  the 

a  Mat.  23.  12. 

persons  referred  to,  instead  of  suitable 
sorrow  and  humiliation  on  account  of 
sin,  gave  themselves  to  joyousness, 
mirth,  and  revelry.  See  a  similar  in- 
stance in  Isa.  xxii.  12,  13.  It  is  often 
the  case,  that  those  for  whom  the  deep 
sorrows  of  repentance  would  be  pecu- 
liarly appropriate,  give  themselves  to 
mirth  and  vanity.  The  apostle  here 
says  that  such  mirth  did  not  become 
them.  Sorrow,  deep  and  unfeigned, 
was  appropriate  on  account  of  their 
sins,  and  the  sound  of  laughter  and  of 
revelry  should  be  changed  to  notes  of 
lamentation.  To  how  many  of  the 
assemblies  of  the  vain,  the  gay,  and  the 
dissipated,  might  the  exhortation  in 
this  passage  with  propriety  be  now  ad- 
dressed !  IT  Your  joy  to  heaviness. 
The  word  here  rendered  heaviness  oc- 
curs nowhere  else  in  the  New  Testa- 
ment. It  means  dejection,  sorrow.  It 
is  not  gloom,  melancholy,  or  morose- 
ness,  but  it  is  sorrow  on  account  of  sin. 
God  has  so  made  us  that  we  should 
feel  sorrow  when  we  are  conscious  that 
we  have  done  wrong,  and  it  is  appro 
priate  that  we  should  do  so. 

10.  Humble  yourselves  in  the  sighi 
of  the  Lord.  Comp.  Matt,  xxiii.  12. 
See  Notes  on  ver.  6.  That  is.  Be 
willing  to  take  your  appropriate  place 
in  the  dust  on  account  of  your  trans- 
gressions. This  is  to  be  »in  the  sight 
of  the  Lord,'  or  before  him.  Our  sins 
have  been  committed  against  him,  and 
their  principal  aggravation,  whoever 
may  have  been  wronged  by  them,  and 
great  as  is  their  criminality  in  other 
respects,  arises  from  that  consideration. 
Ps.  li.  4.  "  Against  thee,  thee  only, 
have  I  sinned,  and  done  this  evil  in  thy 
sight.'*  Luke  xv.  18.  "I  will  arise 
and  go  to  my  father,  and  will  s^y  to 
him,  Father,  I  have   sinned,  ^ainsi 


A.  D.  CO.]  CHAPTER  IV. 

Bight  of  the  Lord,  and  he  shall 
lift  you  up. 

11  Speak  ''not  evil  one  of  an- 

aEp.  4.  31.    lPe.2. 1. 


heaven,  and  before  thee."  As  the 
Being  against  whom  we  have  sinned 
is  the  only  one  who  can  pardon,  it  is 
proper  that  we  should  humble  ourselves 
before  him  with  penitent  confession. 
IT  And  he  shall  lift  ynii  up.  He  will 
exalt  you  from  the  condition  of  a  bro- 
ken-hearted penitent  to  that  of  a  for- 
given child  ;  will  wipe  away  your  tears, 
remove  the  sadness  of  your  heart,  fill 
you  with  joy,  and  clothe  you  with  the 
garments  of  salvation.  This  declara- 
tion is  in  accordance  with  all  the  pro- 
mises in  the  Bible,  and  with  all  the 
facts  which  occur  on  the  earth,  that 
God  is  willing  to  show  mercy  to  the 
humble  and  contrite,  and  to  receive 
those  who  are  truly  penitent  into  his 
favour.     Comp.  Luke  xv.  22. 

11.  Speak  not  evil  one  of  another, 
brethren.  It  is  not  known  to  whom 
the  apostle  here  particularly  refers,  nor 
is  it  necessary  to  know.  It  is  probable 
that  among  those  whom  he  a-ddressed 
there  were  some  who  were  less  circum- 
spect in  regard  to  speaking  of  others 
than  they  should  be,  and  perhaps  this 
evil  prevailed.  There  are  few  commu- 
nities where  such  an  injunction  would 
not  be  proper  at  any  time,  and  few 
churches  where  some  might  not  be 
found  to  whom  the  exhortation  would 
be  appropriate.  Comp.  Notes  on  Eph. 
iv.  31.  1  Pet.  ii.  1.  The  evil  here  re- 
ferred to  is  that  of  talking  against 
others — against  their  actions,  their  mo- 
tives, their  manner  of  living,  their  fa- 
milies, (fee.  Few  things  are  more 
common  in  the  world  ;  nothing  is  more 
decidedly  against  the  true  spirit  of  re- 
ligion. IF  He  that  speaketh  evil  of  his 
brother.  Referring  here  probably  to  a 
Christian  brother,  or  to  a  fellow  Chris- 


87 

Other,  brethren.  He  that  speak- 
eth evil  o{  his  brother,  and  judg- 
eth  his  brother,  speaketh  evil  of 
the  law,  and   judgeth  the  law. 


tian.     The  word 


may 


however  be  used 


tti  a  larger  sense  to  denote  any  one — 


a  brother  of  the  human  race.  Religion 
forbids  both,  and  would  restrain  us 
from  all  evil  speaking  against  any  hu- 
man being.  T[  Andjudgelh  his  brother. 
His  motives,  or  his  conduct.  See  Notes 
on  Matt.  vii.  1.  IF  Speaketh  evil  of 
the  law,  and  judgeth  the  law.  Instead 
of  manifesting  the  feelings  of  a  brother, 
he  sets  himself  up  as  a  judge,  and  not 
only  a  judge  of  his  brother,  but  a  judge 
of  the  law.  The  law  here  referred  to 
is  probably  the  law  of  Christ,  or  the 
rule  which  all  Christians  profess  to 
obey.  It  is  that  which  James  elsewhere 
calls  the  '  law  of  liberty'  (Notes,  ch.  i. 
25)  ;  the  law  which  released  men  from 
the  servitude  of  the  Jewish  rites,  and 
gave  them  liberty  to  worship  God  with- 
out the  restraint  and  bondage  (Acts 
XV.  10.  Gal.  iv.  21—31)  implied  in 
that  ancient  system  of  worship ;  and 
the  law  by  which  it  was  contemplated 
that  they  should  be  free  from  sin.  It 
is  not  absolutely  certain  to  what  the 
apostle  refers  here,  but  it  would  seem 
probable  that  it  is  to  some  course  of 
conduct  which  one  portion  of  the  church 
felt  they  were  at  liberty  to  follow,  but 
which  another  portion  regarded  as 
wrong,  and  for  which  they  censured 
them.  The  explanation  which  will 
best  suit  the  expressions  here  used,  is 
that  which  supposes  that  it  refers  to 
some  difference  of  opinion  which  exist- 
ed among  Christians,  especially  among 
those  of  Jewish  origin,  about  the  bind- 
ing nature  of  the  Jewish  laws,  in  regard 
to  circumcision,  to  holy  days,  to  cere- 
monial observances,  to  the  distinctions 
of  meats,  &c.  A  part  regarded  the  law 
on  these  subjects  as  still  binding,  an^ 
other  portion  supposed  that  the  obliga- 
tion in  regard  to  these  matters  had 
ceased  by  the  introduction  of  the  gos- 
pel.    Those  who  regarded  the  obliga- 


68 

but  if  thou  judge  the  law,  thou 
art  not  a  doer  of  the  law,  but  a 
judge. 


JAMES.  [A.  D.  60. 

12   There    is  one   Lawgiver, 
who  "is  able  to  save  and  to  de- 

a  Mat.  10.  28. 


tion  of  the  Mosaic  law  as  still  binding, 
would  of  course  judge  their  brethren, 
and  regard  them  as  guilty  of  a  disre- 
gard of  the  law  of  God  by  their  con- 
duct. We  know  that  differences  of 
opinion  on  these  points  gave  rise  to 
contentions,  and  to  the  formation  of 
parties  in  the  church,  and  that  it  re- 
quired all  the  wisdom  of  Paul  and  of 
the  other  apostles  to  hush  the  contend- 
ing elements  to  peace.  Comp.  Notes 
on  Col.  ii.  16 — 18.  To  some  such 
source  of  contention  the  apostle  doubt- 
less refers  here ;  and  the  meaning  pro- 
bably is,  that  they  who  held  the  opinion 
that  all  the  Jewish  ceremonial  laws 
were  still  binding  on  Christians,  and 
who  judged  and  condemned  their  bre- 
thren who  did  not,  by  such  a  course 
judged  and  condemned  'the  law  of 
liberty'  under  which  they  acted  ;  the 
law  of  Christianity  that  had  abolished 
the  ceremonial  observances,  and  re- 
leased men  from  their  obligation.  The 
judgment  which  they  passed,  there- 
fore, was  not  only  on  their  brethren, 
but  was  on  that  law  of  Christianity 
which  had  given  greater  liberty  of  con- 
science, and  which  was  intended  to 
abolish  the  obligation  of  the  Jewish 
ritual.  The  same  thing  now  occurs 
when  we  judge  others  for  a  course 
which  their  consciences  approve,  be- 
cause they  do  not  deem  it  necessary  to 
comply  with  all  the  rules  which  we 
think  to  be  binding.  Not  a  few  of  the 
harsh  judgments  which  one  class  of 
religionists  pronounce  on  others  are  in 
fact  judgments  on  the  laws  of  Christ. 
We  set  up  our  own  standards,  or  our 
own  interpretations,  and  then  we  judge 
olhers  for  not  complying  with  them, 
when  in  fact  they  may  be  acting  only 
as  the  law  of  Christianity  properly  un- 
derstood would  allow  them  to  do.  They 
who  set  up  the  claim  to  a  right  to  judge 
the  conduct  of  others,  should  be  cer- 


tain that  they  understand  the  nature 
of  religion  themselves.  It  may  he  pre- 
sumed, unless  there  is  evidence  to  the 
contrary,  that  others  are  as  conscien- 
tious as  we  are  ;  and  it  may  commonly 
be  supposed  that  they  who  differ  from 
us  have  some  reason  for  what  they  do, 
and  may  be  desirous  of  glorifying  their 
Lord  and  Master,  and  that  they  may 
possibly  be  right.  It  is  commonly 
not  safe  to  judge  hastily  of  a  man  who 
has  turned  his  attention  to  a  particular 
subject,  or  to  suppose  that  he  has  no 
reasons  to  allege  for  his  opinions  or 
conduct.  IT  But  if  thou  judge  the 
law,  thou  art  not  a  doer  of  the  law, 
but  a  judge.  It  is  implied  here  that  it 
is  the  simple  duty  of  every  Christian 
to  obey  the  law.  He  is  not  to  assume 
the  office  of  a  judge  about  its  propriety 
or  fitness,  but  he  is  to  do  what  he  sup- 
poses the  law  to  require  of  him,  and  is 
to'  allow  others  to  do  the  same.  Our 
business  in  religion  is  not  to  make 
laws,  or  to  declare  what  they  should 
have  been,  or  to  amend  those  that  are 
made  ;  it  is  simply  to  obey  those  which 
are  appointed,  and  to  allow  others  to 
do  the  same,  as  they  understand  them. 
It  would  be  well  for  all  individual 
Christians,  and  Christian  denomina- 
tions, to  learn  this,  and  to  imbibe  the 
spirit  of  charity  to  which  it  would 
prompt. 

12.  There  is  one  Lawgiver.  There 
is  but  one  who  has  a  right  to  give  law. 
The  reference  here  is  undoubtedly  to 
the  Lord  Jesus  Christ,  the  great  Legis- 
lator of  the  church.  This  too  is  a 
most  important  and  vital  principle, 
though  one  that  has  been  most  imper- 
fectly understood  and  acted  on.  The 
tendency  everywhere  has  been  to  enact 
other  laws  than  those  appointed  by 
Christ — the  laws  of  synods  and  coun- 
cils — and  to  claim  tha-t  Christians  are 
bound  to  observe  them,  and  should  W 


AD.  60.] 


CHAPTER  IV. 


89 


stroy:  who  art  thou  that  judgest  I      13   Go  to  now,  ye  that  say, 
another  1  To-day  or  to-morrow  we  will  go 

punished  if  they  do  not.  But  it  is  a 
fundamental  principle  in  Christianity 
that  no  laws  are  binding  on  the  con- 
science but  those  which  Christ  has  or- 
dained, and  that  all  attempts  to  make 
other  laws  pertaining  to  religion  bind- 
ing on  the  conscience  is  a  usurpation 
of  his  prerogatives.  The  church  is 
safe- while  it  adheres  to  this  as  a  set- 
tled principle  ;  it  is  not  safe  when  it 
submits  to  any  legislation  in  religious 
matters  as  binding  the  conscience. 
IT  Who  is  able  to  save  and  destroy. 
Comp.  Matt.  x.  28.  The  idea  here 
would  seem  to  be,  that  he  is  able  to 
save  those  whom  you  condemn,  and  to 
destroy  you  who  pronounce  a  judgment 
on  them.  Or,  in  general,  it  may 
mean  that  he  is  entrusted  with  all 
power,  and  is  abundantly  able  to  admi- 
nister his  government ;  to  restrain 
where  it  is  necessary  to  restrain ;  to 
save  where  it  is  proper  to  save  ;  to 
punish  where  it  is  just  to  punish.  Th« 
whole  matter  pertaining  to  judgment, 
therefore,  may.be  safely  left  in  his 
hands;  and,  as  he  is  abundantly  quali- 
fied for  it,  we  should  not  usurp  his 
prerogatives.  IT  Who  art  thou  that 
judgest  another  ?  '  Who  art  thou,  a 
weak  and  frail  and  erring  mortal,  thy- 
self accountable  to  that  Judge,  that  thou 
shouldst  interfere,  and  pronounce  judg- 
ment on  another,  especially  when  he 
is  doing  only  what  that  Judge  permits 
him  to  dol'  See  this  sentiment  ex- 
plained at  length  in  the  Notes  on  Rom. 
xiv.  4.  Comp.  Notes,  Rom.  ii.  1,  and 
Matt,  vii,  1.  There  is  nothing  more 
decidedly  condemned  in  the  Scriptures 
than  the  habit  of  pronouncing  a  judg- 
ment on  the  motives  and  conduct  of 
others.  There  is  nothing  in  which  we 
are  more  liable  to  err,  or  to  indulge  in 
wrong  feelings ;  and  there  is  nothing 
which  God  claims  more  for  himself  as 
his  peculiar  prerogative. 

13.  Go  to  now.     The  apostle  here 
8* 


introduces  a  new  subject,  and  refers  to 
another  fault  which  was  doubtless  pre- 
valent  among  them,  as  it  is  everywhere, 
that  of  a  presumptuous  confidence  re- 
specting the  future,  or  of  forming  plans 
stretching  into  the  future  without  any 
proper  sense  of  the  uncertainty  of  life, 
and    of  our    absolute  dependence    on 
God.     The  phrase  '  go  to  now'  ('Ays 
vvv),  is  a  phrase  designed  to  arrest  at- 
tention, as  if  there  were  something  that 
demanded  their  notice,  and  especially, 
as  in  this  case,  with  the  implied  thought 
that  that  to  which  the  attention  is  called 
is  wrong.     See  ch.  v.  1.     Comp.  Gen. 
xi.  7.  Isa.  i.  18.     IT  Ye  that  say.  You 
that  form  your  plans  in  this  manner, 
or  that  speak  thus  confidently  of  what 
you  will  do  in  the  future.     The  word 
say  here  probably  refers  to  what  was 
in  their  thoughts,  rather  than  to  what 
was    openly  expressed.     IT  To-day  or 
to-morrow  we  will  go  into  such  a  city. 
That  is,  they  say  this  without  any  pro- 
per sense  of  the  uncertainty  of  life,  and 
of  their  absolute  dependence  on  God. 
IT  And  continue  there  a  year.    Fixing 
a  definite  time ;  designating  the  exact 
period  during  which  they  would  remain, 
and  when  they  would  leave,  without 
any  reference  to  the  will  of  God.    The 
apostle  undoubtedly  means  to  refer  here 
to  this,  as  a  mere  specimen  of  what  he 
would  reprove.    It  cannot  be  supposed 
that  he  refers  to  this  single  case  alone 
as  wrong.     All  plans  are  wrong  that 
are  formed  in  the  same  spirit.     "  The 
practice  to  which  the  apostle  here  al- 
ludes," says  the  editor  of  the  Pictorial 
Bible,  «<  is  very  common  in  the  East  to 
this  day,  among  a  very  respectable  and 
intelligent  class  of  merchants.     They 
convey  the   products  of  one  place   to 
some  distant  city,  where  they  remain 
until  they  have  disposed  of  their  own 
goods  and  have  purchased  others  suit- 
able for  another  distant  market ;  and 
thus  the  operation  is  repeated,  until 


00 


JAMES. 


[A.  D.  GO 


into  such  a  city,  and  continue  I      14    Whereas,    ye   know   not 
there  a  year,  and  buy  and  sell,    what   shall  he  on  the  morrow: 


and  get  gain  : 


after  a  number  of  years,  the  trader  is 
enaWed  to  return  prosperously  to  his 
home.  Or,  again,  a  shopkeeper  or  a 
merchant  takes  only  the  first  step  in 
this  process — conveying  to  a  distant 
town,  where  the  best  purchases  of  his 
own  line  are  to  be  made,  such  goods 
as  are  likely  to  realize  a  profit,  and  re- 
turning, without  any  farther  step,  with 
a  stock  for  his  own  concern.  These 
operations  are  seldom  very  rapid,  as 
the  adventurer  likes  to  wait  opportuni- 
ties for  making  advantageous  bargains  ; 
and  sometimes  opens  a  shop  in  the 
place  to  which  he  comes,  to  sell  by  re- 
tail the  goods  which  he  has  bought." 
The  practice  is  common  in  India.  See 
Roberts'  Oriental  Illustrations.  ^  And 
buy  and  sell,  and  get  gain.  It  is  not 
improbable  that  there  is  an  allusion 
here  to  the  commercial  habits  of  the 
Jews  at  the  time  when  the  apostle 
wrote.  Many  of  them  were  engaged 
in  foreign  traffic,  and  for  this  purpose 
made  long  journeys  to  distant  trading 
cities,  as  Alexandria,  Antioch,  Ephe- 
sus,  Corinth,  &c.     Bloomjield. 

14.  Whereas,  ye  know  not  what 
shall  be  on  the  morrow.  They  formed 
their  plans  as  if  they  knew  ;  the  apostle 
says  it  could  not  be  known.  They 
had  no  means  of  ascertaining  what 
would  occur  ;  whether  they  would  live 
or  die;  whether  they  would  be  pros- 
pered or  would  be  overwhelmed  with 
adversity.  Of  the  truth  of  the  remark 
made  by  the  apostle  here,  no  one  can 
doubt;  but  it  is  amazing  how  men  act 
as  if  it  were  false.  We  have  no  power 
of  penetrating  the  future  so  as  to  be 
able  to  determine  what  will  occur  in  a 
single  day  or  a  single  hour,  and  yet 
we  are  almost  habitually  forming  our 
plans  as  if  we  saw  with  certainty  all 
that  is  to  happen.  The  classic  writ- 
ings abound  with  beautiful  expressions 


For  what  is   your  life?     It  'is 

1  or,  For  it  is. 

respecting  the  uncertainty  of  the  future^ 
and  the  folly  of  forming  our  plans  as 
if  it  were  known  to  us.  Many  of 
those  passages,  some  of  them  almost 
precisely  in  the  words  of  James,  may 
be  seen  in  Grotius  and  Pricseus,  in  be. 
Such  passages  occur  in  Anacreon,.Eu». 
ripides,  Menander,  Seneca,  Horace,  and 
others,  suggesting  an  obvious  but  much- 
neglected  thought,  that  the  future  is  to 
us  all  unknown.  Man  cannot  pene< 
trate  it,  and  his  plans  of  life  should  be 
formed  in  view  of  the  possibility  thai 
his  life  may  be  cut  off  and  all  his  plans 
fail,  and  consequently  in  .constant  pre- 
paration for  a  higher  world.  1  For 
what  is  your  life?  All  your  plans 
must  depend  of  course  on  the  continu- 
ance of  your  life  ;  but  what  a  frail  and 
uncertain  thing  is  that !  How  transi- 
tory and  evanescent  as  a  basis  on  which 
to  build  any  plans  for  the  future  !  Who 
can  calculate  on  the  permanence  of  a 
vapour?  Who  can  build  any  solid 
hopes  on  a  mist  1  H  //  is  even  a  va- 
pour. Marg.  For  it  is.  The  margin 
is  the  more  correct  rendering.  The 
previous  question  had  turned  the  atten- 
tion to  life  as  something  peculiarly 
frail,  and  as  of  such  a  nature  that  no 
calculation  could  be  based  on  its  per- 
manence. This  expression  gives  a 
reason  for  that,  to  wit,  that  it  is  a  mere 
vapour.  The  word  vapour  (6/tfii{), 
means  a  mist,  an  exhalation,  a  smoke ; 
such  a  vapour  as  we  see  ascending  from 
a  stream,  or  as  lies  on  the  mountain 
side  in  the  morning,  or  as  floats  for  a 
little  time  in  the  air,  but  which  is  dis- 
sipated by  the  rising  sun,  leaving  not 
a  trace  behind.  The  comparison  of 
life  with  a  vapour  is  common,  and  is 
as  beautiful  as  it  is  just.     Job  says, 

O  remember  that  my  life  is  wind ; 
Mine  eye  shall  no  more  see  good. 
Job  vii.  7- 


A.  D.  60.] 


CHAPTER  IV. 


91 


even  a  vapour,  "that  appeareth 
for  a  little  time,  and  then  vanish- 
eth  away. 

15  For  that  ye  ouglit  to  say, 
If  the  Lord  will,  vi^e  shall  live, 
and  do  this,  or  that. 

a  Job  7.  7. 


So  the  Psalmist, 

For  he  remembered  that  they  were  but  flesh, 
A  wind  that  passelh  away  and  that  cometh 
n'jl  again. 

Ps.  Ixviii.  39. 

Comp.  1  Chron.  xxix/15.  Job  xiv.  10, 
11.  ^  And  then  vanisheth  away. 
Wholly  disappears.  Like  the  dissi- 
pated vapour  it  is  entirely  gone.  There 
is  no  remnant,  no  outline,  nothing 
that  reminds  us  that  it  ever  vpas.  So 
of  life.  Soon  it  disappears  altogether. 
The  works  of  art  that  man  has  made, 
the  house  that  he  has  built,  or  the  book 
that  he  has  written,  remain  for  a  little 
time,  but  the  life  has  gone.  There  is 
nothing  of  it  remaining  —  any  more 
than  there  is  of  the  vapour  which  in 
the  morning  climbed  silently  up  the 
mountain  side.  The  animating  prin- 
ciple has  vanished  for  ever.  On  such 
a  frail  and  evanescent  thing  who  can 
build  any  substantial  hopes  % 

15.  For  that  ye  ought  to  say.  In- 
stead of  what  you  do  say,  <  we  will  go 
into  such  a  city,'  you  ought  rather  to 
recognise  your  absolute  dependence  on 
God,  and  feel  that  Ufe  and  success  are 
subject  to  his  will.  The  meaning  is 
not  that  we  ought  always  to  be  saying 
that  in  so  many  words,  for  this  might 
become  a  mere  ostentatious  form,  of- 
fensive by  constant  unmeaning  repeti- 
tion ;  but  we  are,  in  the  proper  way,  to 
recognise  our  dependence  on  him,  and 
to  form  all  our  plans  with  reference  to 
his  will.  ^  If  the  Lord  will,  dice.  This 
is  proper,  because  we  are  wholly  de- 
pendent on  him  for  life,  and  as  depend- 
ent on  him  for  success.  He  alone  can 
keep  us,  and  he  only  can  make  our 
plans  prosperous.     In  a  thousand  ways 


16  But  now  ye  rejoice  in  your 
boastings :  all  such  rejoicing  is 
evil. 

17  Therefore  *  to  him  that 
knoweth  to  do  good,  and  doeth 
it  not,  to  him  it  is  sin. 

J  Lu.  12.47. 


he  can  thwart  our  best  laid  schemes, 
for  all  things  are  under  his  control. 
We  need  not  travel  far  in  life  to  see 
how  completely  all  that  we  have  is  in 
the  hands  of  God,  or  to  learn  how 
easily  he  can  frustrate  us  if  he  pleases. 
There  is  nothing  on  which  the  success 
of  our  plans  depends  over  which  we 
have  absolute  control ;  there  is  nothing, 
therefore,  on  which  we  can  base  the 
assurance  of  success  but  his  favour. 

16.  But  now  ye  rejoice  in  yow 
boastiyigs.  That  is,  probably,  in  your 
boastings  of  what  you  can  do ;  your 
reliance  on  your  own  skill  and  saga- 
city. You  form  your  plans  for  the  fu- 
ture as  if  with  consummate  wisdom, 
and  are  confident  of  success.  You  do 
not  anticipate  a  failure  ;  you  do  not 
see  how  plans  so  skilfully  formed  can 
fail.  You  form  them  as  if  you  were 
certain  that  you  would  live  ;  as  if  se- 
cure from  the  numberless  casualties 
which  may  defeat  your  schemes.  IT  All 
such  rejoicing  is  evil.  It  is  founded 
on  a  wrong  view  of  yourselves  and  of 
what  may  occur.  It  shows  a  spirit 
forgetful  of  our  dependence  on  God; 
forgetful  of  the  uncertainty  of  life  ;  for- 
getful of  the  many  ways  by  which  the 
best  laid  plans  may  be  defeated.  We 
should  ne\er  boast  of  any  wisdom  or 
skill  in  regard  to  the  future.  A  day, 
an  hour  may  defeat  our  best  concerted 
plans,  and  show  us  that  we  have  not 
the  slightest  powder  to  control  coiring 
events. 

17.  Therefore  to  him  that  knoweth 
to  do  good,  and  doeth  it  not,  to  him  it 
is  sin.  That  is,  he  is  guilty  of  sin  if 
he  does  not  do  it.  Cotton  Mather 
adopted  it  as  a  principle  of  action,  '  that 


m 


JAMES. 


[A.D.  60. 


the  ability  to  do  good  in  any  case  im- 
poses an  obligation  to  do  it.'  The 
proposition  in  the  verse  before  us  is  of 
a  general  character,  but  probably  the 
apostle  meant  that  it  should  refer  to  the 
point  specified  in  the  previous  verses — 
the  forming  of  plans  respecting  the  fu- 
ture. The  particular  meaning  then 
would  be,  '  that  he  who  knows  what 
sort  of  views  he  should  take  in  regard 
to  the  future,  and  how  he  should  form 
his  plans  in  view  of  the  uncertainty  of 
life,  and  still  does  7?o/  do  it,  but  goes 
on  recklessly,  forming  his  plans  boast- 
ingly  and  confident  of  success,  is  guilty 
of  sin  against  God.'  Still,  the  propo- 
sition will  admit  of  a  more  general  ap- 
plication. It  is  universally  true  that 
if  a  man  knows  what  is  right,  and  does 
not  do  it,  he  is  guilty  of  sin.  If  he 
understands  what  his  duty  is;  if  he 
has  the  means  of  doing  good  to  others ; 
if  by  his  name,  his  influence,  his  wealth, 
he  can  promote  a  good  cause  ;  if  he 
can,  consistently  with  other  duties,  re- 
lieve the  distressed,  the  poor,  the  pri- 
soner, the  oppressed ;  if  he  can  send 
the  gospel  to  other  lands,  or  can  wipe 
away  the  tear  of  the  mourner;  if  he 
has  talents  by  which  he  can  lift  a  voice 
that  shall  be  heard  in  favour  of  tem- 
perance, chastity,  liberty,  and  religion, 
he  is  under  obligations  to  do  it;  and 
if,  by  indolence,  or  avarice,  or  selfish- 
ness, or  the  dread  of  the  loss  of  popu- 
larity, he  does  not  do  it,  he  is  guilty 
of  sin  before  God.  No  man  can  be 
released  from  the  obligation  to  do  good 
in  this  world  to  the  extent  of  his  ability  ; 
no  one  should  desire  to  be.  The  high- 
est privilege  conferred  on  a  mortal,  be- 
sides that  of  securing  the  salvation  of 
his  own  soul,  is  that  of  doing  good  to 
others — of  alleviating  sorrow,  instruct- 
ing ignorance,  raising  up  the  bowed 
down,  comforting  those  that  mourn, 
delivering  the  wronged  and  the  op- 
pressed, supplying  the  wants  of  the 
needy,  guiding  inquirers  into  the  way 
of  truth,  and  sending  liberty,  know- 
ledge and  salvation  around  the  world. 


If  a  man  does  not  do  this  when  he  ha& 
the  means,  he  sins  against  his  own 
soul,  against  humanity,  and  against  his 
Maker;  if  he  does  it  cheerfully  and  to 
the  extent  of  his  means,  it  likens  him 
more  than  any  thing  else  ta  God. 

CHAPTER  V. 

ANALYSIS    OF    THE    CHAPTER 

The  subjects  which  are  introduced 
in  this  chapter  are  the  following  :     "" 

I.  An  address  to  rich  men,  and  a 
severe  condemnation  of  the  manner  in 
which  they  lived,  vs.  1 — 6.  There 
have  been  various  opinions  in  regard 
to  the  persons  here  referred  to.  (1.) 
Some  have  supposed  that  the  address 
is  to  unbelieving  Jews,  and  that  the 
punishment  which  the  apostle  threatens 
was  that  which  was  about  to  be  brought 
on  the  nation  by  the  Roman  armies. 
But,  as  Benson  well  observes,  it  can 
hardly  be  presumed  that  the  apostle 
supposed  that  his  letter  would  be  read 
by  the  Jews,  and  it  is  not  probable, 
therefore,  that  he  would  in  this  manner 
directly  address  them.  (2.)  Another 
opinion  has  been,  that  this,  like  the 
rest  of  the  epislle,  is  addressed  to  pro- 
fessed Christians  who  had  been  Jews, 
and  that  the  design  is  to  reprove  faults 
which  prevailed  among  them.  It  is 
not  supposed  indeed,  by  those  who 
hold  this  opinion,  that  all  of  those  who 
were  rich  among  them  were  guilty  of 
the  sins  here  adverted  to,  nor  even  4hat 
they  were  very  prevalent  among  them. 
The  rebuke  would  be  proper  if  the  sins 
here  referred  to  existed  at  all,  and  were 
practised  by  any  who  bore  the  Chris- 
tian name.  As  to  any  improbability 
that  professed  Christians  would  be 
guilty  of  these  faults,  it  might  be  re- 
marked that  the  period  has  been  rare  in 
the  church,  if  it  has  occurred  at  all,  in 
which  all  that  is  here  said  of  « rich 
men'  would  not  be  applicable  to  some 
members  of  the  church.  Certainly  it 
is  applicable  in  all  those  countries 
where  slavery  prevails ;  in  countries 
where  religion  is  allied  to  the  state ;  in 


A.D.  60.] 


CHAPTER  V. 


all  places  where  the  mass  are  poor  and 
the  few  are  rich.  It  would  be  difficult 
now  to  tiiid  any  extended  church  on 
earth  in  relation  to  which  the  denun- 
ciation here  would  not  be  applicable  to 
some  of  its  members.  But  still,  it  can 
hardly  be  supposed  that  men  were  to- 
lerated in  the  church,  in  the  times  of 
the  apostles,  who  were  guilty  of  the 
oppressions  and  wrongs  here  referred 
to,  or  who  lived  in  the  manner  here 
specified.  It  is  true,  indeed,  that  such 
men  have  been,  and  are  still  found,  in 
the  Christian  church ;  but  we  should 
not,  without  the  clearest  proof,  suppose 
that  such  cases  existed  in  the  times  of 
the  apostles.  (3.)  The  correct  opinion, 
therefore,  seems  to  be,  that  the  design 
of  the  apostle  in  this  chapter,  was  to 
encourage  and  strengthen  poor  and  op- 
pressed Christians  ;  to  impart  consola- 
tion to  those  who,  under  the  exactions 
of  rich  men,  were  suffering  wrong.  In 
doing  this,  nothing  would  be  more  na- 
tural than  for  him  first  to  declare  his 
views  in  regard  to  those  who  were 
guilty  of  these  wrongs,  and  who  made 
use  of  the  power  which  wealth  gave  to 
injure  those  in  the  humble  walks  of 
life.  This  he  does  in  the  form  of  an 
address  to  rich  men — not  perhaps  ex- 
pecting that  they  would  see  what  he 
had  written,  but  with  a  design  to  set 
before  those  to  whom  he  wrote,  and 
for  whose  benefit  the  statement  is  made, 
in  a  vivid  manner,  the  nature  of  the 
wrongs  under  which  they  were  suffer- 
ing, and  the  nature  of  the  punishment 
which  must  come  upon  those  who  op- 
pressed them.  Nothing  would  tend 
more  effectually  to  reconcile  those  to 
whom  he  wiote  to  their  own  lot,  or  do 
more  to  encourage  them  to  bear  their 
trials  with  patience.  At  the  same  time 
nothing  would  do  more  to  keep  them 
from  envying  the  lot  of  the  rich,  or 
desiring  the  wealth  which  was  con- 
nected with  such  a  mode  of  life. 

II.  The  apostle  exhorts  those  who 
were  suffering  under  these  wrongs  to 
exercise  patience,  vs.  7 — 11.     He  en- 


courages them  with  the  hope  that  tho 
Lord  would  come  ;  he  refers  them  to 
the  example  of  the  farmer,  who  waits 
long  for  the  fruit  of  the  earth  ;  he  cau- 
tions them  against  indulging  in  hard 
feelings  and  thoughts  against  others 
more  prospered  than  they  were ;  he 
refers  them,  as  examples  of  patience, 
to  the  prophets,  to  the  case  of  Job,  and 
to  the  Lord  Jesus  himself. 

III.  He  adverts  to  a  fault  among 
them  on  the  subject  of  swearing,  ver. 
12.  This  subject  is  introduced  here 
apparently  because  they  were  in  dan- 
ger, through  impatience,  of  expressing 
themselves  in  a  severe  manner,  and 
even  of  uttering  imprecations  on  those 
who  oppressed  them.  To  guard  against 
this,  he  exhorts  them  to  control  their 
temper,  and  to  confine  themselves  in 
their  conversation  to  a  simple  affirma- 
tive or  denial. 

IV.  He  refers  to  the  case  of  those 
who  were  sick  and  afflicted  among 
them,  and  directs  them  what  to  do.  vs. 
14 — 18.  The  duty  of  those  who  were 
sick  was  to  employ  prayer — as  the  duty 
of  those  who  were  in  health  and  pros- 
perity was  praise.  The  afflicted  were 
to  pray;  the  sick  were  to  call  for  the 
elders  of  the  church,  who  were  to  pray 
over  them,  and  to  anoint  them  with  oil 
in  the  name  of  the  Lord,  not  as  <  ex- 
treme unction,'  or  with  a  view  to  their 
dying,  but  with  a  view  to  their  living. 
To  encourage  them  thus  to  call  in  the 
aid  of  praying  men,  he  refers  them  to 
an  illustrious  instance  of  the  power  of 
prayer,  in  the  case  of  Elijah. 

V.  In  the  close  of  the  chapter  and 
of  the  epistle,  the  apostle  adverts  to  the 
possibility  that  some  among  them  might 
err  from  the  truth,  and  urges  the  duty 
of  endeavouring  to  convert  such.  vs. 
19,  20.  To  encourage  them  to  do  this, 
he  states  the  important  consequences 
Jvhich  would  follow  where  such  an 
effort  would  be  successful.  He  who 
should  do  this,  would  have  the  satis- 
faction of  saving  a  soul  from  death, 
and  would  hide  from  the  universe  a 


94 


JAMES. 


[A.  D.  6a 


CHAPTER  V. 

GO   to   now,  ye   rich  "  men, 
weep  and  howl  for  your  mi- 
series that  shall  come  upon  you. 


multitude  of  sins,  which  otherwise,  in 
the  case  of  the  erring  brother,  could 
not  but  have  been  exposed  in  the  great 
day  of  judgment. 

1.  Go  to  now.  Notes  on  ch.  iv.  13. 
T[  Ye  rich  men.  Not  all  rich  men, 
but  only  that  class  of  them  who  are 
specified  as  unjust  and  oppressive. 
There  is  no  sin  in  merely  being  rich  ; 
where  sin  exists  peculiarly  among  the 
rich,  it  arises  from  the  mannef  in  which 
wealth  is  acquired,  the  spirit  which  it 
tends  to  engender  in  the  heart,  and 
the  way  in  which  it  is  used.  Comp. 
Notes  on  Luke  vi.  24.  1  Tim.  vi.  9. 
IT  Weep  and  howl.  Gr.  «  Weep  howl- 
ing.' This  would  be  expressive  of 
very  deep  distress.  The  language  is 
intensive  in  a  high  degree,  showing 
that  the  calamities  which  were  coming 
upon  them  were  not  only  such  as  would 
produce  tears,  but  tears  accompanied 
with  loud  lamentations.  In  the  East 
it  is  customary  to  give  expression  to 
deep  sorrow  by  loud  outcries.  Comp. 
Isa.  xiii.  6;  xiv.  31;  xv.  ,2;  xvi.  7. 
Jer.  iv.  8  ;  xlvii.  2.  Joel  i.  5.  U  For 
your  miseries  that  shall  come  upon 
you.  Many  expositors,  as  Benson, 
Whitby,  Macknight,  and  others,  sup- 
pose that  this  refers  to  the  approaching 
destruction  of  Jerusalem  by  the  Ro- 
mans, and  to  the  miseries  which  would 
be  brought  in  the  siege  upon  the  Jew- 
ish people,  in  which  the  rich  would  be 
the  peculiar  objects  of  cupidity  and 
vengeance.  They  refer  to  passages  in 
Josephus,  which  describe  particularly 
the  sufferings  to  which  the  rich  were 
exposed  ;  the  searching  of  their  houses 
by  the  zealots,  and  the  heavy  calami- 
ties which  came  upon  them  and  their 
families.  But  there  is  no  reason  to 
suppose  that  the  apostle  referred  parti- 
cularly to  those  events.  The  poor 
as  weU  as  the   rich  suffered  in   that 


2  Your  riches*  are  corrupted, 
and  your  garments  are  moth- 
eaten.'^ 

a  Pr.  11.  28.    Lu.  6.  24.  I  Je.  17-  11. 

c  Job  13.  28. 


siege,  and  there  were  no  such  spe- 
cial judgments  then  brought  upon  the 
rich  as  to  show  that  they  were  the 
marked  objects  of  the  divine  displea- 
sure. It  is  much  more  natural  to  sup- 
pose that  the  apostle  means  to  say  that 
such  men  as  he  here  refers  to  exposed 
themselves  always  to  the  wrath  of  God, 
and  that  they  had  great  reason  to  weep 
in  the  anticipation  of  his  vengeance. 
The  sentiments  here  expressed  by  the 
apostle  are  not  applicable  merely  to  the 
Jews  of  his  time.  If  there  is  any  class 
of  men  which  has  special  reason  to 
dread  the  wrath  of  God  at  all  times,  it 
is  just  the  class  of  men  here  referred 
to. 

2.  Your  riches  are  corrupted.  The 
word  here  rendered  corrupted  (ofjjrtco), 
does  not  occur  elsewhere  in  the  New 
Testament.  It  means,  to  cause  to  rot, 
to  corrupt,  to  destroy.  The  reference 
here  is  to  their  hoarded  treasures ;  and 
the  idea  is,  that  they  had  accumulated 
more  than  they  needed  for  their  own 
use,  and  that,  instead  of  distributing 
them  to  do  good  to  others,  or  employ- 
ing them  in  any  useful  way,  they  kept 
them  until  they  rotted  or  spoiled.  It 
is  to  be  remembered  that  a  considerable 
part  of  the  treasures  which  a  man  in 
the  East  would  lay  up  consisted  of 
perishable  materials,  as  garments,  grain, 
oil,  &c.  Such  articles  of  property 
were  often  stored  up,  expecting  that 
they  would  furnish  a  supply  for  many 
years,  in  case  of  the  prevalence  of  fa- 
mine or  wars.  Comp.  Luke  xii.  18,  19. 
A  suitable  provision  for  the  time  to 
come  cannot  be  forbidden,  but  the  re 
ference  here  is  to  cases  in  which  great 
quantities  had  been  laid  up,  perhaps 
while  the  poor  were  suffering,  and 
which  were  kept  until  they  became 
worthless.  H  Your  garments  are  moth- 
eaten.     The  same  idea  substantially  ia 


A    1>.  60.] 


CHAPTER  V. 


95 


3  Your  gold  and  silver  is  can- 
kered; and  the  rust  of  them  shall 


be  a  witness  against  you,   and 
shall  eat  your  flesh  as  it  were  fire. 


expressed  here  in  another  form.  As 
the  fashions  in  the  East  did  not  change 
as  they  do  with  us,  wealth  consisted 
much  in  the  garments  that  were  laid 
up  for  show  or  for  future  use.  See 
Notes  on  Matt.  vi.  19.  Q.  Curtius 
says  that  when  Alexander  the  Great 
was  going  to  take  Persepolis,  the  riches 
of  all  Asia  were  gathered  there  together, 
which  consisted  not  only  of  a  great 
abundance  of  gold  and  silver,  but  also 
of  garments.  Lib.  vi.  c.  5.  Horace 
tells  us  that  when  Lucullus  the  Ro- 
man was  asked  if  he  could  lend  a 
hundred  garments  for  the  theatre,  he 
replied  that  he  had  five  thousand  in 
his  house,  of  which  they  were  welcome 
to  take  part  or  all.  Of  course,  such 
property  would  be  liable  to  be  moth- 
eaten  ;  and  the  idea  here  is,  that  they 
had  amassed  a  great  amount  of  this 
kind  of  property  which  was  useless  to 
them,  and  which  they  kept  until  it  be- 
came destroyed. 

3.  Your  gold  and  silver  is  cankered. 
That  is,  that  you  have  heaped  together, 
by  injustice  and  fraud,  a  large  amount, 
and  have  kept  it  from  those  to  whom 
it  is  due  (ver.  4),  until  it  has  become 
corroded.  The  word  rendered  is  can- 
kered (xoittWa*),  does  not  occur  else- 
where in  the  New  Testament.  It  pro- 
perly means  to  cause  to  rust ;  to  rust 
out  (^Pass.)  ;  to  be  corroded  with  rust 
(Robinson)  ,•  to  be  spotted  with  rust. 
It  is  true  that  gold  and  silver  do  not 
properly  rust,  or  become  oxidized,  and 
that  they  will  not  be  corroded  like 
iron  and  steel ;  but  by  being  kept 
long  in  a  damp  place  they  will  con- 
tract a  dark  colour,  resembling  rust 
in  appearance.     This  seems  to  be  the 

dea  in  the  mind  of  the  apostle.  He 
speaks  of  gold  and  silver  as  they  appear 
after  having  been  long  laid  up  without 
use,  and  undoubtedly  the  word  which 
he  uses  here  is  one  which  would  to  an 

ancient   have   expressed  that  idea  as 


well  as  the  mere  literal  idea  of  the 
rusting  or  oxidizing  of  metals.  There 
is  no  reason  to  suppose  that  the  word 
was  then  used  in  the  strict  chemical 
sense  of  rusting,  for  there  is  no  reason 
to  suppose  that  the  nature  of  oxidiza- 
tion was  then  fully  understood,  t  And 
the  rust  of  them.  Another  word  is 
used  here — 16^.  This  properly  denotes 
something  sent  out  or  emitted  (from 
IrfiL),  and  is  applied  to  a  missile  wea- 
pon, as  an  arrow ;  to  poison,  as  emitted 
from  the  tooth  of  a  serpent;  and  to 
rust,  as  it  seems  to  be  emitted  from 
metals.  The  word  refers  to  the  dark 
discoloration  which  appears  on  gold 
and  silver  when  they  have  remained 
long  without  use.  t  Shall  be  a  ivitness 
against  you.  That  is,  the  rust  or  dis- 
coloration shall  bear  testimony  against 
you  that  the  money  is  not  used  as  it 
should  be,  either  in  paying  those  to 
whom  it  is  due,  or  in  doing  good  to 
others.  Among  the  ancients  the  gold 
and  silver  which  any  one  possessed 
was  laid  up  in  some  secret  and  safe 
place.  Comp.  Notes  on  Isa.  xlv.  3. 
There  were  no  banks  then  in  which 
money  might  be  deposited  ;  there  were 
few  ways  of  investing  money  so  as  to 
produce  regular  interests  ;  there  were 
no  corporations  to  employ  money  in 
joint  operations ;  and  it  was  not  very 
common  to  invest  money  in  the  pur- 
chase of  real  estate,  and  stocks  and 
mortgages  were  little  known,  t  And 
shall  eat  your  Jlesh  as  it  were  fire. 
This  cannot  be  taken  literally.  It  must 
mean  that  the  effect  would  be  as  if  it 
should  corrode  or  consume  their  very 
flesh  ;  that  is,  the  fact  of  their  laying  up 
treasures  would  be  followed  by  painful 
consequences.  The  thought  is  very 
striking,  and  the  language  in  which 
it  is  conveyed  is  singularly  bold  and 
energetic.  The  effect  of  thus  heaping 
up  treasure  will  be  as  corrodmg  a**  fir? 
in  the  flesh.     The  reference  is  to  th« 


06 


JAMES. 


[A.  D.  60. 


Ye  have  heaped  "  treasure  toge- 
ther for  the  last  days. 

a  Ro.  2.  5. 


punishment  which  God  would  bring 
on  them  for  their  avarice  and  injustice 
— effects  that  will  come  on  all  now  for 
the  same  offences.  T[  Ye  have  heaped 
treasure  together  for  the  last  days. 
The  day  of  judgment ;  the  closing 
scenes  of  this  world.  You  have  been 
heaping  up  treasure;  but  it  will  be 
treasure  of  a  different  kind  from  what 
you  have  supposed.  It  is  treasure  not 
laid  up  for  ostentation,  or  luxury,  or 
use  in  future  life,  but  treasure  the  true 
worth  of  which  will  be  seen  at  the 
judgment  day.  So  Paul  speaks  of 
'treasuring  up  wrath  against  the  day 
of  wrath,  and  revelation  of  the  right- 
eous judgment  of  God.'  Rom.  ii.  5. 
There  are  many  who  suppose- they  are 
accumulating  property  that  may  be  of 
use  to  them,  or  that  may  secure  them 
the  reputation  of  possessing  great  wealth, 
who  are  in  fact  accumulating  a  most  fear- 
ful treasure  against  the  day  of  final  retri- 
bution. Every  man  who  is  rich  should 
examine  himself  closely  to  see  whether 
there  is  any  thing  in  the»manner  in 
which  he  has  gained  his  property,  or 
in  which  he  now  holds  it,  that  will  ex- 
pose him  to  the  wrath  of  God  in  the 
last  day.  That  on  which  he  so  much 
prides  himself  may  yet  bring  down  on 
him  the  vengeance  of  heaven  ;  and  in 
the  day  of  judgment  he  may  curse  his 
own  madness  and  folly  in  wasting  his 
probation  in  efforts  to  amass  property. 
4.  Behold,  the  hire  of  the  labourers 
who  have  reaped  down  your  fields. 
In  the  previous  verses  the  form  of  the 
sin  which  the  apostle  specified"was  that 
they  had  hoarded  their  property.  He 
now  states  another  form  of  their  guilt, 
that,  while  doing  this,  they  had  with- 
held what  was  due  from  the  very  la- 
bourers who  had  cultivated  their  fields, 
and  to  whose  labour  they  were  indebted 
for  what  they  had.  The  phrase  '  who 
have  reaped  down  your  fields,'  is  used 


4  Behold,  the  hire  ^of  the  la- 
bourers who  have  reaped  down 

b  Je.  22.  13.    Mai.  3.  5. 


to  denote  labour  in  general.  This 
particular  thing  is  specified,  perhaps, 
because  the  reaping  of  the  harvest  seems 
to  be  more  immediately  connected  with 
the  accumulation  of  property.  What 
is  said  here,  however,  will  apply  to  all 
kinds  of  labour.  It  may  be  remarked 
also  that  the  sin  condemned  here  is  one 
that  may  exist  not  only  in  reference  to 
those  who  are  hired  to  cultivate  a  farm, 
but  to  all  in  our  employ — to  day-la- 
bourers, to  mechanics,  to  seamen,  &c. 
It  will  apply,  in  an  eminent  degree,  to 
those  who  hold  others  in  slavery,  and 
who  live  by  their  unrequited  toils. 
The  very  essence  of  slavery  is,  that  the 
slave  shall  produce  by  his  labour  so 
much  more  than  he  receives  for  his 
own  maintenance  as  to  support  the 
master  and  his  family  in  indolence. 
The  slave  is  to  do  the  work  which  the 
master  would  otherwise  be  obliged  to 
do ;  the  advantage  of  the  system  is 
supposed  to  be  that  the  master  is  not 
under  a  necessity  of  labouring  at  all. 
The  amount  which  the  slave  receives 
is  not  presumed  to  be  what  is  a  fair 
equivalent  for  what  he  does,  or  what  a 
freeman  could  be  hired  for,  but  so  much 
less  than  his  labour  is  fairly  worth  as 
to  be  a  source  of  so  much  gain  to  the 
master.  If  slaves  were  fairly  compen- 
sated for  their  labour;  if  they  received 
what  was  understood  to  be  a  just  price 
for  what  they  do,  or  what  they  would 
be  willing  to  bargain  for  if  they  were 
free,  the  system  would  at  ones  come 
to  an  end.  No  owner  of  a  slave  would 
keep  him  if  he  did  not  suppose  that 
out  of  his  unrequited  toil  he  might 
make  money,  or  might  be  relieved  him- 
self from  the  necessity  of  labour.  He 
who  hires  a  freeman  to  reap  down  his 
fields  pays  what  the  freeman  regards 
as  a  fair  equivalent  for  what  he  does; 
he  who  employs  a  slave  does  iiot  give 
what    the    slave  would    regard    as   an 


\.  D.  60.] 


CHAPTER  V. 


97 


your  fields,  which  is  of  you  kep^t 
back  by  fraud,  crieth  :  and  the 
cries  of  them  which  have  reaped 


equivalent,  and  expects  that  what  he 
gives  will  be  so  much  less  than  an 
equivalent,  that  he  may  be  free  alike 
from  the  necessity  of  labour  and  of 
paying  him  what  he  has  fairly  earned. 
The  very  essence  of  slavery,  there- 
fore, ks  fraud ;  and  there  is  nothing  to 
which  the  remarks  of  the  apostle  here 
are  more  applicable  than  to  that  un- 
just and  oppressive  system.  ^  Which 
is  of  you  kept  back  bj^  fraud.  The 
Greek  word  here  used  (a^oatspico),  is 
rendered  defraud,  in  Mark  x.  10.  1 
Cor.  vi.  7,  8 ;  vii.  5,  and  destitute,  in 
I  Tim.  vi.  5.  It  occurs  nowhere  else, 
except  in  the  passage  before  us.  It 
means  to  deprive  of,  with  the  notion 
that  that  to  which  it  is  applied  was  due 
to  one,  or  that  he  had  a  claim  on  it. 
The  fraud  referred  to  in  keeping  it 
back,  may  be  any  thing  by  which  the 
payment  is  withheld,  or  the  claim 
evaded — whether  it  be  mere  neglect  to 
pay  it;  or  some  advantage  taken  in 
making  the  bargain  ;  or  some  evasion 
of  the  law  ;  or  mere  vexatious  delay  ; 
or  such  superior  power  that  he  to  whom 
it  is  due  cannot  enforce  the  payment; 
or  such  a  system  that  he  to  whom  it  is 
fairly  due  is  supposed  in  the  laws  to 
have  no  rights,  and  to  be  incapable  of 
suing  or  being  sfted.  Any  one  of  these 
things  would  come  under  the  denomi- 
nation oi fraud.  IT  Crieth.  That  is, 
cries  out  to  God  for  punishment.  The 
voice  of  this  wrong  goes  up  to  heaven. 
t  And  the  cries  of  them  which  have 
reaped  are  entered  into  the  ears  of  the 
Lord  of  Sabaoth.  That  is,  he  hears 
them,  and  he  will  attend  to  their  cry. 
Comp.  Ex.  xxii.  27.  They  are  op- 
pressed and  wronged  ;  they  have  none 
to  regard  their  cry  on  earth,  and  to  re- 
dress their  wrongs,  and  they  go  and 
appeal  to  that  God  who  will  regard 
their  cry,  and  avenge  them.  On  the 
phrase  'Lord   of  Sabaoth/   or   Lord 


are  entered  "  into  the  ears  of  the 
Lord  of  Sabaoth. 

a  Ex.  22.  27. 

of  hosts,  for  so  the  word  Sabaoth 
means,  see  Notes  on  Isa.  i.  9,  and  Rom. 
ix.  29.  Perhaps  by  the  use  of  the 
word  here  it  is  implied  that  the  God 
to  whom  they  cry — the  mighty  Ruler 
of  all  worlds — is  able  to  vindicate  them. 
It  may  be  added,  that  the  cry  of  the 
oppressed  and  the  wronged  is  going  up 
constantly  from  all  parts  of  the  earth, 
and  is  always  heard  by  God.  In  his 
own  time  he  will  come  forth  to  vindi- 
cate the  oppressed,  and  to  punish  the 
oppressor.  It  may  be  added,  also,  that 
if  what  is  here  said  were  regarded  as  it 
should  be  by  all  men,  slavery,  as  well 
as  other  systems  of  wrong,  would  soon 
come  to  an  end.  If  everywhere  the 
workman  was  fairly  paid  for  his  earn- 
ings ;  if  the  poor  slave  who  cultivates 
the  fields  of  the  rich  were  properly 
compensated  for  his  toil ;  if  he  received 
what  a  freeman  would  contract  to  do 
the  work  for ;  if  there  was  no  fraud 
in  withholding  what  he  earns,  the  sys- 
tem would  soon  cease  in  the  earth. 
Slavery  could  not  live  a  day  if  this 
were  done.  Now,  there  is  no  such 
compensation  ;  but  the  cry  of  oppressed 
millions  will  continue  to  go  up  to  hea- 
ven, and  the  period  must  come  when 
the  system  shall  cease.  Either  the 
master  must  be  brought  to  such  a  sense 
of  right  that  he  will  be  disposed  to  do 
justice,  and  let  the  oppressed  go  free; 
or  God  will  so  impoverish  the  lands 
where  the  system  prevails  as  to  make 
all  men  see  that  the  system  is  unprofit- 
able  and  ruinous  as  compared  with  free 
labour ;  or  the  oppressed  will  somehow 
become  so  acquainted  with  their  own 
strength  and  their  rights  that  they  shall 
arise  and  assert  their  freedom  ;  or  under 
the  prevalence  of  true  religion  better 
views  will  prevail,  and  oppressors, 
turned  to  God,  shall  relax  the  yoke  of 
bondage ;  or  God  will  so  bring  heavy 
judgments  in  bis  holy  providence  on  the 


98 


JAMES. 


[A,  D.  ea 


5  Ye  have  lived  in  pleasure  " 
on  the  earth,  and  been  wanton ; 

a  Lu.  16.  19,  25. 


oppressors,  that  the  system  of  slavery 
will  everywhere  come  to  an  end  on 
the  earth.  Nothing  is  more  certain 
than  that  the  whole  system  is  con- 
demned by  the  passage  of  Scripture 
before  us;  that  it  is  contrary  to  the 
genuine  spirit  of  Christianity,  and  that 
the  prevalence  of  true  religion  would 
bring  it  to  an  end.  Probably  all  slave- 
holders feel  that  to  place  the  Bible  in 
the  bands  of  slaves,  and  to  instruct 
them  to  read  it,  would  be  inconsistent 
with  the  perpetuity  of  the  system.  Yet 
a  system  which  cannot  survive  the 
most  full  and  free  circulation  of  the 
sacred  Scriptures  must  be  founded  in 
wrong. 

6.  Ye  have  lived  in  pleasure  on  the 
earth.  One  of  the  things  to  which  the 
rich  are  peculiarly  addicted.  Their 
wealth  is  supposed  to  be  of  value  be- 
cause it  furnishes  them  the  means  of 
doing  it.  Comp.  Luke  xii.  19  ;  xvi.  19. 
The  word  translated  '  lived  in  pleasure' 
(tfA/^dm),  occurs  only  here  in  the  New 
Testament.  It  means  to  live  delicately, 
luxuriously,  at  ease.  There  is  not  in 
the  word  essentially  the  idea  of  vicious 
indulgence,  but  that  which  character- 
izes those  who  live  for  enjoyment. 
They  lived  in  ease  and  affluence  on  the 
avails  of  the  labours  of  others  ;  they 
indulged  in  what  gratified  the  taste  and 
pleased  the  ear  and  the  eye,  while  those 
who  contributed  the  means  of  this 
were  groaning  under  oppression.  A 
life  of  mere  indolence  and  ease,  of  deli- 
cacy and  luxury,  is  nowhere  counte- 
nanced in  the  Bible ;  and  even  where 
unconnected  with  oppression  and  wrong 
to  others,  such  a  mode  of  living  is  re- 
garded as  inconsistent  with  the  purpose 
for  which  God  made  man  and  placed 
him  on  the  earth.  See  Luke  xii.  19, 
20.  Every  man  has  high  and  solemn 
duties  to  perform,  and  there  is  enough 
to  be  done  on  earth  to  give  employment 


ye  have  nourished  your  hearts, 
as  in  a  day  of  slaughter. 


to  every  human  being,  and  to  fill  UD 
every  hour  in  a  profitable  and  useful 
way.  IT  And  been  wanton.  This 
word  now  probably  conveys  to  most 
minds  a  sense  which  is  not  in  the  ori- 
ginal. Our  English  word  is  now  com- 
monly used  in  the  sense  of  leivd,  lust- 
ful, lascivious.  It  was,  however,  for- 
merly used  in  the  sense  of  sportivCr 
joyous,  gay,  and  was  applied  to  any 
thing  that  was  variable  or  fickle.  The 
Greek  word  used  here  (irtarotXaw), 
means  to  live  luxuriously  or  voluptu- 
ously. Comp.  Notes  on  1  Tim.  v.  6, 
where  the  word  is  explained.  It  does 
not  refer  necessarily  to  gross  criminal 
pleasures,  though  the  kind  of  living 
here  referred  to  often  leads  to  such  in- 
dulgences. There  is  a  close  connection 
between  what  the  apostle  says  here, 
and  what  he  refers  to  in  the  previous 
verses — the  oppression  of  others,  and 
the  withholding  of  what  is  due  to  those 
who  labour.  Such  acts  of  oppression 
and  wrong  are  commonly  resorted  to 
in  order  to  obtain  the  means  of  luxuri- 
ous living,  and  the  gratification  of  sen- 
sual pleasures.  In  all  countries  where 
slavery  exists,  the  things  here  referred 
to  are  found  in  close  connection.  The 
fraud  and  wrong  by  which  the  reward 
of  hard  toil  is  withheld  from  the  slave 
is  connected  with  indolence  and  sensual 
indulgence  on  the  part  of  the  master. 
t  Ye  have  nourished  your  hearts.  Or, 
yourselves — the  word  hearts  here  being 
equivalent  to  themselves.  The  mean- 
ing is,  that  they  appeared  to  have  been 
fattening  themselves,  like  stall-fed 
beasts,  for  the  day  of  slaughter.  As 
cattle  are  carefully  fed,  and  are  fattened 
with  a  view  to  their  being  slaughtered, 
so  they  seemed  to  have  been  fattened 
for  the  slaughter  that  was  to  come  on 
them  —  the  day  of  vengeance.  Thus 
many  now  live.  They  do  no  work; 
they  contribute  nothing  to  the  good  oi 


A.D.  60.] 
* 
6  Ye  have 

a  Mat.  5.  39, 


CHAPTER  V. 
condemned    and 


99 


society;  they  are  mere  consumers  — 
fruges  consuniere  nati ;  and,  like 
stall-fed  cattle,  they  seem  to  live  only 
with  reference  to  the  day  of  slaughter, 
and  to  the  recompense  which  awaits 
thera  after  death.  IT  As  in  a  day  of 
slaughter.  There  has  been  much  va- 
riety in  the  interpretation  of  this  ex- 
pression. Robinson  {Lex.)  renders  it, 
"  like  beasts  in  the  day  of  slaughter, 
without  care  or  forethought."  Rosen- 
TOuller  {Morgenland)  supposes  that  it 
means  as  in  a  festival;  referring,  as 
he  thinks,  to  the  custom  among  the 
ancients  of  having  a  fea?'  when  a  part 
of  the  animal  was  consumed  in  sacri- 
fice, and  the  rest  was  eaten  by  the  wor- 
shippers. So  Benson.  On  such  occa- 
sions indulgence  was  given  to  appetite 
almost  without  limit,  and  the  idea  then 
would  be  that  they  had  given  them- 
selves up  to  a  life  of  pampered  luxury. 
But  probably  the  more  correct  idea  is, 
that  they  had  fattened  themselves  as 
for  the  day  of  destruction ;  that  is,  as 
animals  are  fattened  for  slaughter. 
They  lived  only  to  eat  and  drink,  and 
to  enjoy  life.  But,  by  such  a  course, 
they  were  as  certainly  preparing  for 
perdition  as  cattle  were  prepared  to  be 
killed  by  being  stall-fed. 

6.  Ye  have  condemned  and  killed 
the  just,  tbv  Sixcuov— the  just  one,  or 
the  just  man — for  the  word  used  is  in 
the  singular  number.  This  may  either 
refer  to  the  condemnation  and  cruci- 
fixion of  Christ — meaning  that  their 
conduct  towards  his  people  had  been 
similar  to  the  treatment  of  the  Saviour, 
and  was  in  fact  a  condetanation  and 
crucifixion  of  him  afresh ;  or,  that  by 
their  rejection  of  him  in  order  to  live 
in  sin,  they  in  fact  condemned  him  and 
his  religion  ;  or,  that  they  had  con- 
demned and  killed  the  just  man  — 
meaning  that  they  had  persecuted  those 
who  were  Christians ;  or,  that  by  their 
^rsb  treatment  of  others  in  withhold- 


killed  the  just ;  and  he  doth  not 
resist  "  you. 

ing  what  was  due  to  them,  they  had 
deprived  them  of  the  means  of  subsist- 
ence, and  had,  as  it  were,  killed  the 
righteous.  Probably  the  true  meaning 
is,  that  it  was  one  of  their  characteris- 
tics that  they  had  been  guilty  of  wrong 
towards  good  men.  Whether  it  refers, 
however,  to  any  particular  act  of  vio- 
lence, or  to  such  a  course  as  would 
wear  out  their  lives  by  a  system  of  op- 
pression, injustice,  and  fraud,  cannot 
now  be  determined,  t  And  he  doth 
not  resist  you.  Some  have  supposed 
that  this  refers  to  God,  meaning  that 
he  did  not  oppose  them ;  that  is,  that 
he  bore  with  them  patiently  while  they 
did  it.  Others  suppose  that  it  should 
be  read  as  a  question — '  and  doth  he 
not  resist  youT  —  meaning  that  God 
would  oppose  them  and  punish  them 
for  their  acts  of  oppression  and  wrong. 
But  probably  the  true  reference  is  to 
the  'just  man'  whom  they  condemned 
and  killed  ;  meaning  that  they  were  sg 
powerful  that  all  attempts  to  resist  them 
would  be  vain,  and  that  the  injured 
and  oppressed  could  do  nothing  but 
submit  patiently  to  their  acts  of  injus- 
tice and  violence.  The  sense  may  Bb 
either  that  they  could  not  oppose  them 
— the  rich  men  being  so  powerful  and 
they  who  were  oppressed  so  feeble  ;  or 
that  they  bore  their  wrongs  with  meek- 
ness, and  did  not  attempt  it.  The 
sins,  therefore,  condemned  in  these 
verses  (i — 6),  and  for  which  it  is  said 
the  divine  vengeance  would  come  upon 
those  referred  to,  are  these  four:  (1.) 
That  of  hoarding  up  money  when  it 
was  unnecessary  for  their  real  support 
and  comfort,  and  when  they  might  do 
so  much  good  with  it  (comp.  Matt.  vi. 
19);  (2.)  That  of  keeping  back  the 
wages  which  wds  due  to  those  who 
cultivated  their  fields  ;  that  is,  keeping 
back  what  would  be  a  fair  compensa- 
tion for  their  toil — applicable  alike  to 
hired  men  and  to  slaves ;  (3.)  That  of 


100 


-   JAMES. 


[A.D.  60. 


7  '  Be  patient  therefore,  bre- 1  waiteth  for  the  precious  fruit  of 
ihren,  unto  the  coming  of  the  the  earth,  and  hath  long  patience 
Lord.    Behold,  the  husbandman    for  it,  until  he  receive  the  early 

1  or.  Be  long  patient;  or.  Suffer  with  long    "  ^"^  latter  rain. 
patience. 


giving  themselves  up  to  a  life  of  ease, 
luxury,  and  sensual  indulgence;  and 
(4.)  That  of  wronging  and  oppressing 
good  and  just  men — men,  perhaps  in 
humble  life,  who  were  unable  lo  vindi- 
cate their  rights,  and  who  had  none  to 
undertake  their  cause;  men  who  were 
too  feeble  to  offt-r  successful  resistance, 
or  who  were  restrained  by  their  princi- 
ples from  attempting  it.  It  is  needless 
to  say  that  there  are  multitudes  of  such 
persons  now  on  the  earth,  and  that  they 
have  the  same  reason  to  dread  the  di- 
vine vengeance  which  the  same  class 
had  in  the  time  of  the  apostle  James. 

7.  Be  patient  therefore,  brethren. 
That  is,  under  such  wrongs  as  the 
apostle  had  described  in  the  previous 
verses.  Those  whom  he  addressed 
were  doubtless  suffering  under  those 
oppressions,  and  his  object  was  to  in- 
duce them  to  bear  their  wrongs  with- 
out murmuring  and  without  resistance. 
One  of  the  methods  of  doing  this  was 
by  showing  them,  in  an  address  to 
their  rich  oppressors,  that  those  who 
injured  and  wronged  them  would  be 
suitably  punished  at  the  day  of  judg- 
ment, or  that  their  cause  was  in  the 
hands  of  God  ;  and  anoiher  method  of 
doing  it  was  by  the  direct  inculcation 
of  the  duty  of  patience.  Comp.  Notes 
on  M^tt.  V.  38—41,  43—45.  The 
margin  here  is.  Be  long  patient ;  or 
suffer  with  long  patience.  The  sense 
of  the  Greek  is,  '  be  long  suffering,  or 
let  not  your  patience  be  exhausted. 
Your  courage,  vigour  and  forbearance 
is  not  to  be  short-lived,  but  is  to  be 
tndunng.  Let  it  continue  as  long  as 
there  is  need  of  it,  even  to  the  coniing 
of  the  Lord.  Then  you  will  be  re- 
leased from  sufferings.'  IT  Unto  the 
coming  of  the  Lord.  The  coming  of 
the  Lord  Jesus — either  to  remove  you 


aDe.  11.  14. 


by  death,  or  to  destroy  the  city  of  Je- 
rusalem and  bring  to  an  end  the  Jpw- 
ish  institutions,  or  to  judge  the  world 
and  receive  his  people  to  himself.  The 
'coming  of  the  Lord'  in  any  way  was 
an  event  which  Christians  were  taught 
to  expect,  and  which  would  be  con- 
nected with  their  deliverance  from 
troubles.  As  the  time  of  his  appearing 
was  not  revealed,  it  was  not  improper 
to  refer  to  that  as  an  event  that  might 
possibly  be  near  ;  and  as  the  removal 
of  Christians  by  death  is  denoted  by  the 
phrase  '  the  coming  of  the  Lord' — that 
is,  his  coming  to  each  one  of  us — it 
was  not  improper  to  speak  of  death  in 
that  view.  On  the  general  subject  of 
the  expectations  entertained  among  the 
early  Christians  of  the  second  advent 
of  the  Saviour,  see  Notes  on  1  Cor.  xv. 
51.  2  Thess.  ii.  2,  3.  H  Behold,  the 
husbandman  waiteth  for  the  precious 
fruit  of  the  earth.  The  farmer  waits 
patiently  for  the  grain  to  grow.  It 
requires  time  to  mature  the  crop,  and 
he  does  not  become  impatient.  The 
idea  seems  to  be  that  we  should  wait 
for  things  to  develope  themselves  in 
their  proper  season,  and  should  not  be 
impatient  before  that  season  arrives. 
In  due  time  we  may  expect  the  harvest 
to  be  ripened.  We  cannot  hasten  it. 
We  cannot  control  the  rain,  the  sun, 
the  seasons ;  and  the  farmer  therefore 
patiently  waits  until  in  the  regular 
course  of  events  he  has  a  harvest.  So 
we  cannot  control  and  hasten  the  events 
which  are  in  God's  own  keeping;  and 
we  should  patiently  wait  for  the  de- 
velopments of  his  will,  and  the  arrange- 
ments of  his  providence,  by  which  we 
may  obtain  what  we  desire.  IF  And 
hath  lung  patience  for  ii.  That  is, 
his  patience  is  not  exhausted.  It  ex- 
tends through  the  whole  time  in  which, 


A.D.60.J  CHAPTER  V 

8  Be  ye  also  patient ;  stablish 

a  Re.  22.  20. 


101 


your  hearts  :  for  "  the  coming  of 
the  Lord  draweth  niffh. 


by  the  divine  arrangements,  he  may 
expect  a  harvest.  H  Until  he  receive 
the  early  and  latter  rain.  In  the  cli- 
mate of  Palestine  there  are  two  rainy 
seasons,  on  which  the  harvest  essen- 
tially depends — the  autumnal  and  the 
spring  rains — called  here  and  elsewhere 
in  the  Scriptures  the  early  and  the  latter 
rains.  See  Deut.  xi.  14.  Job  xxix.  23. 
Jer.  V.  24.  The  autumnal,  or  the  early 
rains  of  Scripture,  usually  commence 
in  the  latter  half  of  October  or  begin- 
ning of  November;  not  suddenly,  but 
by  degrees,  which  gives  opportunity  for 
the  husbandman  to  sow  his  fields  of 
wheat  and  barley.  The  rains  come 
mostly  from  the  west  or  south-west, 
continuing  for  two  or  three  days  at  a 
time,  and  falling  especially  during  the 
nights.  The  wind  then  chops  round 
to  the  north  or  east,  and  several  days 
of  fine  weather  succeed.  During  the 
months  of  November  and  December 
the  rains  continue  to  fall  heavily  ;  af- 
terwards they  return  only  at  longer  in- 
tervals, and  are  less  heavy  ;  but  at  no 
period  during  the  winter  do  they  en- 
tirely cease  to  occur.  Snow  often  falls 
in  Jerusalem,  in  January  and  February, 
to  the  depth  of  a  foot  or  more,  but  it 
does  not  last  long.  Rain  continues  to 
fall  more,  or  less  through  the  month  of 
March,  but  it  is  rare  after  that  period. 
At  the  present  time  there  are  not  any 
particular  periods  of  rain,  or  successions 
of  showers,  which  might  be  regarded 
as  distinct  rainy  seasons.  The  whole 
period  from  October  to  March  now 
constitutes  only  one  continued  rainy 
season,  without  any  regularly  inter- 
vening time  of  prolonged  fair  weather. 
Unless,  therefore,  there  has  been  some 
change  in  the  climate  since  the  times 
of  the  New  Testament,  the  early  and 
the  latter  rains  for  which  the  husband- 
man waited  with  longing,  seem  rather 
to  have  implied  the  first  showers  of 
autumn,  which  revived  the  parched  and 
9* 


thirsty  earth,  and  prepared  it  for  the 
seed  ;  and  the  latter  showers  of  spring, 
which  continued  to  refresh  and  forward 
the  ripening  crops  and  the  vernal  pro- 
ducts of  the  fields.  In  ordinary  sea- 
sons, from  the  cessation  of  the  sh'^wera 
in  spring  until  their  commencement  in 
October  or  November,  rain  never  falls, 
and  the  sky  is  usually  serene.  Rubin'- 
son's  Biblical  Researches,  vol.  ii.  pp. 
96—100. 

8.  Be  ye  also  patient.  As  the  farmer 
is.  In  due  time,  as  he  expects  the  re- 
turn of  the  rain,  so  you  may  anticipate 
deliverance  from  your  trials.  H  Stab- 
lish your  hearts.  Let  your  purposes 
and  your  faith  be  firm  and  unwavering. 
Do  not  become  weary  and  fretful,  but 
bear  with  constancy  all  that  is  laid 
upon  you  until  the  time  of  your  deli- 
verance shall  come.  ^  For  the  coming 
of  the  Lord  draweth  nigh.  Comp. 
Rev.  xxii.  10,  12,  20.  Notes,  1  Cor. 
XV.  .51.  It  is  clear,  I  think,  from  this 
place,  that  the  apostle  expected  that 
that  which  he  understood  by  '  the  com- 
ing of  the  Lord'  was  soon  to  occur ;  for 
it  was  to  be  that  by  which  they  would 
obtain  deliverance  from  the  trials  which 
they  then  endured.  See  ver,  7.  Whe- 
ther it  means  that  he  was  soon  to  come 
to  judgment,  or  to  bring  to  an  end  the 
Jewish  policy  and  to  set  iip  his  king- 
dom on  the  earth,  or  that  they  would 
soon  be  removed  by  death,  cannot  be 
determined  from  the  mere  use  of  the 
langXiage.  The  most  natural  interpre- 
tation of  the  passage,  and  one  which 
will  accord  well  with  the  time  when 
the  epistle  was  written  is,  thai  the  pre- 
dicted time  of  the  destruction  of  Jeru- 
salem (Matt,  x.xiv.)  was  at  hand  ;  that 
there  were  already. indications  that  that 
would  soon  occur;  and  that  there  wis 
a  prevalent  expectation  among  Chris- 
tians that  that  event  would  be  a  release 
from  many  trials  of  persecution,  and 
would  be  followed  by  the  setting  up  of 


102 


JAMES. 


[A.D.  60 


9  'Grudge  not  one  against 
another,  brethren,  lest  ye  be 
condemned :  behold,  the  Judge 
standeth  "  before  the  door. 


the  Redeemer's  kingdom.  Perhaps 
many  expected  that  the  judgment 
would  occur  at  that  time,  and  that  the 
Saviour  would  set  up  a  personal  reign 
on  the  earth.  But  the  expectation  of 
others  might  have  been  merely — what 
is  indeed  all  that  is  necessarily  implied 
in  the  predictions  on  the  subject — that 
there  would  be  after  that  a  rapid  and 
extensive  spread  of  the  principles  of 
the  Christian  religion  in  the  world. 
The  destruction  of  Jerusalem  and  of 
the  temple  would  contribute  to  that  by 
bringing  to  an  end  the  whole  system 
of  Jewish  types  and  sacrifices;  by 
convincing  Christians  that  there  was 
not  to  be  one  central  rallying- point, 
thus  destroying  their  lingering  pre- 
judices in  favour  of  the  Jewish  mode 
of  worship;  and  by  scattering  them 
abroad  through  the  world  to  propagate 
the  new  religion.  The  epistle  was 
written,  it  is  supposed,  some  ten  or 
twelve  years  before  the  destruction  of 
Jerusalem  (Intro.,  §  3),  and  it  is  not  im- 
probable that  there  were  already  some 
indications  of  that  approaching  event. 

9.  Grudge  not  one  against  another. 
Marg.  i  groan,  grieve.^  The  Greek 
word  (atsvd^oi),  means  to  sigh,  to 
groan,  as  of  persons  in  distress  (Rom. 
viii.  23)  ;  and  then  to  sigh  or  groan 
through  impatience,  fretfulness,  ill-hu- 
mour; and  hence  to  murmur,  to  find 
fault,  to  complain.  The  exact  idea 
here  is,  no'  that  of  grudging  in  the 
sense  of  dissatisfaction  with  what  others 
possess,  qr  of  being  envious;  it  is  that 
of  being  fretful  and  impatient :  or,  to  use 
a  common  word  which  more  exactly 
expresses  the  sense,  that  o^  grumbling. 
This  may  arise  from  many  causes ; 
either  because  others  have  advantages 
which  we  have  not,  and  we  are  discon- 
tented and  unhappy,  as  if  it  were  wrong 
in  them  to  have  such  enjoyments ;  or 


10  Take,  my  brethren,  the 
prophets,  who  have  spoken  in 
ihe  name  of  the  Lord,  for  an  ex- 

1  groan,  grieve.  a  Re.  3.  20. 

because  we,  without  reason,  suppose 
they  intend  to  slight  and  neglect  us; 
or  because  we  are  ready  to  take  offence 
at  any  little  thing,  and  to  ♦  pick  a  quar- 
rel' with  them.  There  are  some  per- 
sons who  are  always  grumbling.  They 
have  a  sour,  dissatisfied,  discontented 
temper;  they  see  no  excellence  in 
other  persons ;  they  are  displeased  that 
others  are  more  prospered,  honoured 
and  beloved  than  they  are  themselves; 
they  are  always  complaining  of  what 
others  do,  not  because  they  are  injured, 
but  because  others  seem  to  them  to  be 
weak  and  foolish  ;  they  seem  to-  feel 
that  it  becomes  them  to  complain  if 
every  thing  is  not  done  precisely  as  in 
their  estimation  it  should  be.  It  is 
needless  to  say  that  this  spirit — the  off- 
spring of  pride — will  make  any  man 
lead  a  wretched  life ;  and  equally  need- 
less to  say  that  it  is  wholly  contrary  to 
the  spirit  of  the  gospel.  Comp.  Luke 
iii,  14.  Phil.  iv.  11.  1  Tim.  vi.  8.  Heb. 
xiii.  5.  IF  Lest  ye  be  condemned.  That 
is,  for  judging  others  with  this  spirit — 
for  this  spirit  is  in  fact  judging '\hem. 
Comp.  Notes  on  Matt.  vii.  1.  *|[  Be- 
hold, ihe  Judge  standeth  before  the 
door.  The  Lord  Jesus,  who  is  soon 
to  come  to  judge  the  world.  See  ver.  8. 
He  is,  as  it  were,  even  now  approach- 
ing the  door — so  near  that  he  can  hear 
all  that  you  say. 

10.  Take,  my  brethren,  the  prophets. 
That  is,  in  your  trials  and  persecutions. 
To  encourage  them  to  the  exercise  of 
patience,  he  points  them  to  the  exam- 
ple of  those  who  had  trod  the  same 
thorny  path  before  them.  The  pro- 
phets were  in  general  a  much  perse- 
cuted race  of  riien,  and  the  argument 
on  which  the  apostle  relies  from  their 
example  is  this:  (1.)  That  if  the  pro- 
phets were  persecuted  and  tried,  it  may 
be  expected  that  other  good  men  wiU 


A.  D.  60.]  CHAPTER  V. 

ample  of  sulfering  affliction,"  and 
of  patience. 

11  Behold,  we  count  them  * 

a  He.  11.  35-38.  b  Ps.  94.  12.    Mat.  5.  10. 


10b 


be;  (2.)  That  they  showed  such  pa- 
tience in  their  trials  as  to  be  a  model 
for  us.  ^  An  example  of  suffering 
affliction.  That  is,  they  showed  us 
how  evils  are  to  be  borne. 

11.  Behold,  we  count  them  happy 
which  endure.  The  word  rendered 
<  we  count  them  happy'  {^mxa^i^ofiiv), 
occurs  only  here  and  in  Luke  i.  48, 
where  it  is  rendered  ^  shall  call  me 
blessed.^  The  word  ^zaptoj,  blessed, 
or  happy,  however,  occurs  often.  See 
Matt.  V.  3 — 1 1 ;  xi.  6  ;  xiii.  6,  et  saepe. 
The  sense  here  is,  we  speak  of  their 
patience  with  commendation.  They 
have  done  what  they  ought  to  do,  and 
their  name  is  honoured  and  blessed. 
1  Ye  have  heard  of  the  patience  of 
Job,  As  one  of  the  most  illustrious 
instances  of  patient  sufferers.  See  Job 
i.  21.  The  book  of  Job  was  written, 
among  other  reasons,  to  show  that  true 
religion  would  bear  any  form  of  trial 
to  which  it  could  be  subjected.  See 
Job  i.  9—1 1 ;  ii.  5,  6.  t  And  have 
seen  the  end  of  the  Lord.  That  is,  the 
end  or  design  which  the  Lord  had  in 
the  trials  of  Job,  or  the  result  to  which 
he  brought  the  case  at  last — to  wit,  that 
he  showed  himself  to  be  very  merciful 
to  the  poor  sufferer ;  that  he  met  him 
with  the  expressions  of  his  approbation 
for  the  manner  in  which  he  bore  his 
trials;  and  that  he  doubled  his  for- 
mer possessions,  and  restored  him  to 
more  than  his  former  happiness  and 
honour.  See  Job  xlii.  Augustine,  Lu- 
ther, Wetstein,  and  others,  understand 
this  as  referring  to  *the  death  of  the 
Lord  Jesus,  and  as  meaning  that  they 
had  seen  the  manner  in  wrhich  he  suf- 
fered death,  as  an  example  for  us.  But, 
though  this  might  strike  many  as  the 
true  interpretation,  yet  the  objections 
to  it  are  insuperable.  (1.)  It  does  not 
accord  with  the  proper  meaning  of  the 


happy  which  endure.  Ye  have 
heard  of  the  patience  "^  of  Job, 
and  have  seen  the  end  "^  of  the 

c  Job  1.  21,  &c.  d  Job  42.  10,  &c. 

word  end  (W^loj).  That  word  is  in  no 
instance  applied  to  death,  nor  does  it 
properly  express  death.  It  properly 
denotes  an  end,  term,  termination,  com- 
pletion ;  and  is  used  in  the  following 
senses,  (a)  to  denote  the  end,  the  ter- 
mination, or  the  last  of  any  thing 
(Mark  iii.  26.  1  Cor.  xv.  24.  Luke 
xxi.  9.  Heb.  vii.  3)  ;  (6)  an  event,  is- 
sue, or  result  (Matt.  xxvi.  58.  Rom.  vi. 
21.  2  Cor.  xi.  18)  ;  (c)  the  final  pur- 
pose, that  to  which  all  the  parts  tend, 
and  in  which  they  terminate  (1  Tim. 
i.  5);  (rf)  tax,  custom,  or  tribute  — 
what  is  paid  for  public  ends  or  pur- 
poses. Matt.  xvii.  25.  Rom.  xiii.  7. 
(2.)  This  interpretation,  referring  it  to 
the  death  of  the  Saviour,  would  not 
accord  with  the  remark  of  the  apostle 
in  the  close  of  the  verse,  '  that  the  Lord 
is  very  merciful.'  This  is  what  he 
says  was  « seen,^  or  this  was  what  was 
particularly  illustrated  in  the  case  re- 
ferred to.  Yet  this  was  not  particu- 
larly seen  in  the  death  of  the  Lord 
Jesus.  He  was  indeed  most  patient 
and  submissive  in  his  death,  and  it  is 
true  that  he  showed  mercy  to  the  peni- 
tent malefactor ;  but  this  was  not  the 
particular  and  most  prominent  trait 
which  he  evinced  in  his  death.  Be- 
sides, if  it  had  been,  that  would  not 
have  been  the  thing  to  which  the  apos- 
tle would  have  referred  here.  His  ob- 
ject was  to  recommend  patience  under 
trials,  not  mercy  shown  to  others;  and 
this  he  does  by  showing  (a)  that  Job 
was  an  eminent  instance  of  it,  and  (i) 
that  the  result  was  such  as  to  encou- 
rage us  to  be  patient.  The  end  or  the 
result  of  the  divine  dealings  in  his  case 
was,  that  the  Lord  was  <  very  pitiful 
and  of  tender  mercy  ;'  and  we  may 
hope  that  it  will  be  so  in  our  case,  and 
should  therefore  be  encouraged  to  be 
patient  under  our  trials.     IT  That  ihi 


104 


JAMES. 


[A.  1). 


Lord  ;  that  the  Lord  is  very  piti- 
ful, and  of  tender  mercy. 

12  But  above  all  things,  my 
brethren,  swear  "  not,  neither  by 
neaven,  neither  by  the  earth, 
neither  by  any  other  oath  :  but 

a  Ma.  5.  34,  &c. 

Lord  is  very  pitiful.  As  he  showed 
deep  compassion  in  the  case  of  Job, 
we  have  equal  reason  to  suppose  that 
he  will  in  our  own. 

12.  But  above  all  things.  That  is, 
be  especially  careful  on  this  point; 
whatever  else  is  done  let  not  this  be. 
The  manner  in  which  James  speaks 
of  the  practice  referred  to  here,  shows 
that  he  regarded  it  as  a  sin  of  a  very 
heinous  nature;  one  that  was  by  all 
means  to  be  avoided  by  those  whom 
he  addressed.  The  habit  of  swearing 
by  various  things  was  a  very  common 
one  among  the  Jews,  and  it  was  im- 
portant to  guard  those  who  from  among 
them  had  been  converted  to  Christian- 
ity on  that  subjec-t.  IT  Swear  not.  See 
this  command  illustrated  in  the  Notes 
on  Matt.  V.  33,  34.  Nearly  the  same 
things  are  mentioned  here  as  objects 
by  which  they  were  accustomed  to 
swear  which  are  referred  to  by  the  Sa- 
viour. U  But  let  your  yea  be  yea. 
Let  there  be  a  simple  affirmation,  un- 
accompanied by  any  oath  or  appeal  to 
God  or  to  any  of  his  works.  A  man 
who  makes  that  his  common  method 
of  speech  is  the  man  who  will  be  be- 
lieved. See  Notes  on  Matt.  v.  37. 
IT  Lest  ye  fall  into  condemnation. 
That  is,  for  profaning  the  name  of  God. 
•'  The  Lord  will  not  hold  him  guiltless 
that  taketh  his  name  in  vain."  Ex. 
XX.  7. 

13.  75  afiy  among  you  afflicted? 
By  sickness,  bereavement,  disappoint- 
ment, persecutions,  loss  of  health  or 
property.  The  word  used  here  refers 
to  suffering  evil  of  any  kind  {xaxorio^H)- 
H  Let  him  pray.  That  is,  prayer  is 
appropriate  to  trial.     The  mind  natu- 


let  your  yea  be  yea,  and  your 
nay,  nay ;  lest  ye  fall  into  con- 
demnation. 

13  Is  any  among  you  afflicted  ] 
let*  him  pray.  Is  any  merry? 
let  him  sing  "  psalms. 

b  2  Ch.  33.  12.     Jon.  2.  2,  &c.         c  Ep.  5.  19 


rally  resorts  to  it,  and  in  every  way  it 
is  proper.  God  only  can  remove  the 
source  of  sorrow ;  he  can  grant  unto 
us  <  a  happy  issue  out  of  all  our  afflic- 
tions ;'  he  can  make  them  the  means 
of  sanctifying  the  soul.  Comp.  2  Chron. 
xxxiii.  12.  Ps.  xxxiv.  4;  cvii.  6,  13, 
28.  It  matters  not  what  is  the  form 
of  the  trial,  it  is  a  privilege  which  all 
have  to  go  to  God  in  prayer.  And  it  is 
an  inestimable  privilege.  Health  fails, 
friends  die,  property  is  lost,  disappoint- 
ments come  upon  us,  danger  threatens, 
death  approaches,  and  to  whom  shali 
we  go  but  to  God.  He  ever  lives.  He 
never  fails  us  or  disappoints  us  if  we 
trust  in  him,  and  his  ear  is  ever  open 
to  our  cries.  This  would  be  a  sad 
world  indeed  if  it  were  not  for  the  pri- 
vilege of  prayer.  The  last  resource  of 
millions  who  suffer — for  millions  suffer 
every  day — would  be  taken  away  if 
men  were  denied  access  to  the  throne 
of  grace.  As  it  is,  there  is  no  one  so 
poor  that  he  may  not  pray  ;  no  one  so 
disconsolate  and  forsaken  that  he  may 
not  find  in  God  a  friend ;  no  one  so 
broken-hearted  that  he  is  not  able  to 
bind  up  his  spirit.  One  of  the  designs 
of  affliction  is  to  lead  us  to  the  throne 
of  grace;  and  it  is  a  happy  result  of 
trials  if  we  are  led  by  our  trials  to  seek 
God  in  prayer.  ^  Is  any  merry  ? 
The  word  merry  now  conveys  an  idea 
which  is  not  properly  found  in  the  ori- 
ginal word  here.  It  refers  now  in 
common  usage  to  light  and  noisy  plea- 
sure ;  to  that  which  is  jovial ;  to  that 
which  is  attended  with  laughter,  oi 
which  causes  laughter,  as  a  merr^  jest. 
In  the  Scriptures,  however,  the  word 
properly    denotes    cheerful,  pleasant 


A.  D.  60.] 

14  Is  any  sick 


CHAPTER  V. 


a  Mar.  16. 


'  among 

18. 


you  ? 


im 

for  the  elders  of  the 


agreeable,  and  is  applied  to  a  state  of 
mind  free  from  trouble — the  opposite 
of  atfliction — happy.  Pro  v.  xv.  13,  15; 
xvii.  22.  Isa.  xxiv.  7.  Luke  xv.  23,  24, 
29,  32.  The  Greek  word  used  here 
(«iL>^(Uft),  means  literally,  to  have  the 
mind  well  (ev  and  ^ftoj)  ;  that  is,  to 
have  it  happy,  or  free  from  trouble;  to 
be  cheerful.  IF  htt  him  sing  psalms. 
That  is,  if  any  one  is  happy  ;  if  he  is 
in  hoalth,  and  is  prospered  ;  if  he  has 
his  friends  around  him,  and  there  is  no- 
thing to  produce  anxiety  ;  if  he  has  the 
free  exercise  of  conscience  and  enjoys 
religion,  it  is  proper  to  express  that  in 
notes  of  praise.  Comp.  Eph.  v.  19,  20. 
On  the  meaning  of  the  word  here  ren- 
dered »  sing  psalms,'  see  Notes  on  Eph. 
V.  19,  where  it  is  rendered  making 
melody.  It  does  not  mean  to  sing 
psalms  in  contradistinction  from  sing- 
ing hymns,  but  the  reference  is  to  any 
Bongs  of  praise.  Praise  is  appropriate 
to  such  a  state  of  mind.  The  heart 
naturally  gives  utterance  to  its  emo- 
tions in  songs  of  thanksgiving.  The 
sentiment  in  this  verse  is  well  expressed 
in  the  beautiful  stanza, 

In  every  joy  that  crowns  my  days, 

In  every  pain  I  bear, 
My  heart  shall  find  delight  in  praise. 

Or  seek  relief  in  prayer. 

Mrs.  Williams. 

14.  Is  any  sick  among  you,?  In 
the  previous  verse  the  reference  was  to 
afHiction  in  general,  and  the  duty  there 
urged  was  one  that  was  applicable  to 
all  forms  of  trial.  The  subject  of  sick- 
ness, however,  is  so  important,  since 
it  so  often  occurs,  that  a  specific  direc- 
tion was  desirable.  That  direction  is 
to  call  in  the  aid  of  others  to  lead  our 
thoughts,  and  to  aid  us  in  our  devo- 
tions, because  one  who  is  sick  is  less 
able  to  direct  his  own  reflections  and 
to  pray  for  himself  than  he  is  in  other 
forms  of  trial.  Nothing  is  said  here 
respecting  the  degree  of  sickness,  whe- 


let  him  cal 

church;   and  let  them  pray  over 

ther  it  is  that  which  would  be  fatal  if 
these  means  were  used  or  not,  but  the 
direction  pertains  to  any  kind  of  ill- 
ness. *I  Let  him  call  for  the  elders  of 
the  church.  Gr.  Presbyters.  See  Notes 
on  Acts  XV.  2;  xi.  30.  It  cannot  be 
supposed  that  this  refers  to  the  apostles, 
for  it  could  not  be  that  they  would  be 
always  accessible;  besides,  instructions 
like  this  were  designed  to  have  a  per- 
manent character,  and  to  be  applicable 
to  the  church  at  all  times  and  in  all 
places.  The  reference,  therefore,  i» 
doubtless  to  the  ordinary  religious 
teachers  of  the  congregation  ;  the  otfi- 
cers  of  the  church  entrusted  with  its 
spiritual  interests.  The  spirit  of  the 
command  would  embrace  those  who 
are  pastors,  and  any  others  to  whom 
the  spiritual  interests  of  the  congrega- 
tion are  confided — ruling  elders,  dea- 
cons, &c.  If  the  allusion  is  to  the  or- 
dinary officers  of  the  church,  it  is  evi- 
dent that  the  cure  to  be  hoped  for  (ver. 
15)  was  not  miraculous,  but  was  that 
to  be  expected  in  the  use  of  appropriate 
means  accompanied  by  prayer.  It  may 
be  added,  as  worthy  of  note,  that  the 
apostle  says  they  should  '  call'  for  the 
elders  of  the  church ;  that  is,  they 
should  send  for  them.  They  should 
not  wait  for  them  to  hear  of  their  sick- 
ness, as  they  might  happen  to,  but 
they  should  cause  them  to  be  informed 
of  it,  and  give  them  an  opportunity  of 
visiting  them  and  praying  with  them 
Nothing  is  more  common  than  for  per- 
sons— even  members  of  the  church — to 
be  sick  a  long  time,  and  to  presume 
that  their  pastor  must  know  all  about 
it ;  and  then  they  wonder  that  he  does 
not  come  to  see  them,  and  think,  hard 
of  him  because  he  does  not.  A  pastor 
cannot  be  supposed  to  know  every 
thing ;  nor  can  it  be  presumed  that  he 
knows  when  persons  are  sick  any  mora 
than  he  can  know  any  thing  else,  un- 
less he  is  apprised  of  it;    and  many 


106 


JAMES. 


[A.  D.  60. 


him,  anointing  him  with  oil  in 
the  name  of  the  Lord: 


hard  thoughts,  and  many  suspicions 
of  neglect  would  be  avoided,  if,  when 
persons  are  sick,  they  would  in  some 
way  inform  their  pastor  of  it.  It  should 
always  be  presumed  of  a  minister  of 
the  gospel  that  he  is  ready  to  visit  the 
sick.  But  how  can  he  go  unless  he  is 
in  some  way  apprised  of  the  illness  of 
those  wh(v  need  his  counsel  and  his 
prayers  1  The  sick  send  for  their  fa- 
mily physician,  why  should  they  pre- 
sume that  their  pastor  will  know  of 
their  illness  any  more  than  that  their 
physician  will  1  f  A7id  let  them  pray 
over  him.  With  him,  and  for  him. 
A  man  who  is  sick  is  often  little  capa- 
ble of  praying  himself;  and  it  is  a  pri- 
vilege to  have  some  one  to  lead  his 
thoughts  in  devotion.  Besides,  the 
prayer  of  a  good  man  may  be  of  avdl 
in  restoring  him  to  health,  ver.  15. 
Prayer  is  always  one  important  means 
of  obtaining  the  divine  favour,  and 
there  is  no  place  where  it  is  more  ap- 
propriate than  by  the  bed-side  of  sick- 
ness. That  relief  from  pain  may  be 
granted ;  that  the  mind  may  be  calm 
and  submissive;  that  the  medicines 
employed  may  be  blessed  to  a  restora- 
tion to  health ;  that  past  sins  may  be 
forgiven  ;  that  he  who  is  sick  may  be 
sanctified  by  his  trials  ;  that  he  may 
be  restored  to  health,  or  prepared  for 
his  '  last  change' — all  these  are  subjects 
of  prayer  which  we  feel  to  be  appro- 
priate in  such  a  case,  and  every  sick 
man  should  avail  himself  of  the  aid  of 
those  who  <  have  an  interest  at  the 
throne  of  grace,'  that  they  may  be  ob- 
tained. IT  Anointing  him  with  oil. 
Oil,  or  unguents  of  various  kinds,  were 
much  used  among  the  ancients,  both 
in  health  and  in  sickness.  The  oil 
which  was  commonly  employed  was 
olive  oil.  See  Notes  on  Isa.  i.  6.  Luke 
X.  34.  The  custom  of  anointing  the 
sick  with  oil  still  prevails  in  the  East, 
for  it  is  believed  to  have  medicinal  or 


15  And   the  prayer   of  faith 
shall  save  the  sick,  and  the  Lord 


healing  properties.  Niebuhr  (Beschr- 
ieb.  von  Arabien,  s.  131)  says,  'The 
southern  Arabians  believe  that  to  an- 
oint with  oil  strengthens  the  body,  and 
secures  it  against  the  oppressive  heat 
of  the  sun,  as  they  go  nearly  naked. 
They  believe  that  the  oil  closes  the 
pores  of  the  skin,  and  thus  prevents 
the  effect  of  the  excessive  heat  by  which 
the  body  is  so  much  weakened  ;  per- 
haps also  they  regard  it  as  contributing 
to  beauty,  by  giving  the  skin  a  glossy 
appearance.  I  myself  frequently  have 
observed  ^hat  the  sailors  in  the  ships 
from  Dsjidda  and  Loheia,  as  well  as 
the  common  Arabs  in  Tehama,  an- 
ointed their  bodies  with  oil,  in  order  to 
guard  themselves  against  the  heat. 
The  Jews  in  Mocha  assured  Mr.  For- 
skal,  that  the  Mohammedans  as  well 
as  the  Jews,  in  Sana,  when  they  were 
sick,  were  accustomed  to  anoint  the 
body  with  oil.'  Rosenmiiller,  Morgen- 
land,  in  loc.  IT  In  the  name  of  the 
Lord.  By  the  authority  or  direction 
of  the  Lord  ;  or  as  an  act  in  accord- 
ance with  his  will,  and  that  will  meet 
with  his  approbation.  When  we  do 
any  thing  that  tends  to  promote  virtue, 
to  alleviate  misery,  to  instruct  igno- 
rance, to  save  life,  or  to  prepare  others 
for  heaven,  it  is  right  to  feel  that 
we  are  doing  it  in  the  name  of  the 
Lord.  Comp.  for  such  uses  of  the 
phrase  '  in  the  name  of  the  Lord,'  and 
'  in  my  name,'  Matt.  x.  22  ;  xviii.  5, 20  ; 
xix.  29 ;  xxiv.  9.  Mark  ix.  41 ;  xiii.  13. 
Luke  xxi.  12,  17.  Rev.  ii.  3.  Col.  iii. 
17.  There  is  no  reason  to  think  that 
the  phrase  is  used  here  to  denote  any 
peculiar  religious  rite  or  '  sacrament.' 
It  was  to  be  done  in  the  name  of  the 
Lord,  as  any  other  good  deed  is. 

\b.  And  the  prayer  of  faith.  The 
prayer  offered  in  faith,  or  in  the  exer- 
cise of  confidence  in  God.  It  is  not 
said  that  the  particular  form  of  the  faith 
exercised  shall  be  that  the  sick  man 


A.D.60.]  CHAPTER  V. 

shall  raise  him  up;  and  if"  he 

als.  33.  24. 


107 


will  .certainly  recover ;  but  there  is  to 
he  unwavering  confidence  in  God,  a 
belief  that  he  will  do  what  is  best, 
and  a  cheerful  committing  of  the  cause 
intr  his  hands.  We  express  our  ear- 
nest (vish,  and  leave  the  case  with  him. 
The  prayer  of  faith  is  to  accompany 
the  use  of  means,  for  ah  means  would 
be  ineffectual  without  the  blessing  of 
God.  II  Shall  save  the  sick,  and  the 
Lord  shall  raise  him  up.  This  must 
be  understood,  as  such  promises  are 
everywhere,  with  this  restriction,  that 
they  will  be  restored  to  health  if  it  shall 
be  the  will  of  God  ;  if  he  shall  deem  it 
for  the  best.  It  cannot  be  taken  in  the 
absolute  and  unconditional  sense,  for 
then,  if  these  means  were  used,  the 
sick  person  would  always  recover,  no 
matter  how  often  he  might  be  sick,  and 
he  need  never  die.  The  design  is  to 
encourage  them  to  the  use  of  these 
means  with  a  strong  hope  that  it  would 
be  effectual.  It  may  fairly  be  inferred 
from  this  statement  (1.)  That  there 
would  be  cases,  in  large  numbers,  where 
these  means  would  be  attended  with 
this  happy  result ;  and  (2.)  That  there 
was  so  much  encouragement  to  do  it 
that  it  would  be  proper  in  any  case  of 
sickness  to  make  use  of  these  means. 
It  may  be  added  that  no  one  can  de- 
monstrate that  this  promise  has  not 
been  in  numerous  instances  fulfilled. 
There  are  instances,  not  a  few,  where 
recovery  from  sickness  seems  to  be  in 
direct  answer  to  prayer,  and  no  one 
can  prove  that  it  is  not  so.  Compare 
the  case  of  Hezekiah,  in  Isa.  xxxviii. 
1 — 5.  IT  And  if  he  have  committed 
sius,  they  shall  be  forgiven  him.  Per- 
haps there  may  be  a  particular  allusion 
here  to  sins  which  may  have  brought 
on  the  sickness  as  a  punishment.  In 
that  case  the  removal  of  the  disease  in 
answer  to  prayer  would  be  an  evidence 
Ihat  the  sin  was  pardoned.  Comp. 
Matt.  ix.  2.     But  the  promise  may  be 


have  committed  sins,  they  shall 
be  forgiven  him. 

understood  in  a  more  general  sense  an 
denoting  that  such  sickness  would  be 
the  means  of  bringing  the  sins  of  the 
past  life  to  remembrance,  especially  if 
the  one  who  was  sick  had  been  unfaith- 
ful to  his  Christian  vows ;  and  that  the 
sickness  in  connection  with  the  prayers 
offered  would  bring  him  to  true  repent- 
ance, and  would  recover  him  from  his 
wanderings.  On  backsliding  and  err- 
ing Christians  sickness  often  has  thia 
effect,  and  the  subsequent  life  is  so  de. 
voted  and  consistent  as  to  show  that 
the  past  unfaithfulness  of  him  who  has 
been  afflicted  is  forgiven. 

This  passage'(vs.  14,  15)  is  import- 
ant not  only  for  the  counsel  which  it 
gives  to  the  sick,  but  because  it  has 
been  employed  by  the  Roman  Catholic 
communion  as  almost  the  only  portion 
of  the  Bible  referred  to  to  sustain  one 
of  the  peculiar  rites  of  their  religion — 
that  of  'extreme  unction'  —  a  'sacra- 
ment,' as  they  suppose,  to  be  adminis- 
tered to  those  who  are  dying.  It  is  of 
importance,  therefore,  to  inquire  more 
particularly  into  its  meaning.  There 
can  be  but  three  views  taken  of  the 
passage  :  I.  That  it  refers  to  a  mira- 
culous healing  by  the  apostles,  or  by 
other  early  ministers  of  religion  who 
were  endowed  with  the  power  of  heal- 
ing diseases  in  this  manner.  This 
is  the  interpretation  of  Doddridge, 
Macknight,  Benson,  and  others.  But 
to  this  view  the  objections  seem  to  me 
to  be  insuperable  ;  (a)  Nothing  of  this 
kind  is  said  by  the  apostle,  and  this  is 
not  necessary  to  be  supposed  in  order 
to  a  fair  interpretation  of  the  passage. 
(6)  The  reference,  as  already  observed, 
is  clearly  not  to  the  apostles,  but  to  the 
ordinary  officers  of  the  church,  for  such 
a  reference  would  be  naturally  under- 
stood by  the  word  presbyters  ;  and  to 
suppose  that  this  refers  to  miracles,' 
would  be  to  suppose  that  this  was  a 
common  endowment  of  the  ordinary 


108 


JAMES. 


[A.D.  60. 


minister-j  of  religion.  But  there  was 
no  pronTise  of  this,  and  there  is  no  ev'- 
dence  that  they  possessed  it.  In  regar  J 
to  the  extent  of  the  promise,  "  they 
shall  lay  hands  on  the  sick  and  they 
shall  recover,"  see  Notes  on  Mark  xvi. 
17,  18.  (c)  If  this  referred  to  the 
power  of  working  miracles,  and  if  the 
promise  was  absolute,  then  death  would 
not  have  occurred  at  all  among  the 
early  disciples.  It  would  have  been 
easy  to  secure  a  restoration  to  health 
in  any  instance  where  a  minister  of 
religion  was  at  hand.  II.  It  is  sup- 
posed by  the  Roman  Catholics  to  give 
sanction  to  the  practice  of  « extreme 
unction,'  and  to  prove  that  this  was 
practised  in  the  primitive  church.  But 
the  objections  to  this  are  still  more  ob- 
vious ;  (a)  It  was  not  to  be  performed 
at  death,  or  in  the  immediate  prospect 
of  death,  but  in  sickness  at  any  time. 
There  is  no  hint  that  it  was  to  be  only 
when  the  patient  was  past  all  hope  of 
recovery,  or  in  view  of  the  fact  that  he 
was  to  die.  But  <  extreme  unction,' 
from  its  very  nature,  is  to  be  practised 
only  where  the  patient  is  past  all  hope 
of  recovery,  (b)  It  was  not  with  a  view 
to  his  death,  but  to  his  living,  that  it 
was  to  be  practised  at  all.  It  was  not 
that  he  might  be  prepared  to  die,  but 
that  he  might  be  restored  to  health — 
«  and  the  prayer  of  faith  shall  save  the 
sick,  and  the  Lord  shall  raise  him  up." 
But  'extreme  unction'  can  be  with  no 
such  reference  and  no  such  hope.  It 
is  only  with  the  expectation  that  the 
patient  is  about  to  die ;  and  if  there 
were  any  expectation  that  he  would 
be  raised  up  even  by  this  ordinance,  it 
could  not  be  administered  as  '  extreme 
unction.'  (c)  The  ordinance  practised 
as  'extreme  unction'  is  a  rite  wholly 
unauthorized  in  the  Scriptures,  unless 
it  be  by  this  passage.  There  are  in- 
stances indeed  of  persons  being  em- 
balmed after  death ;  it  was  a  fact  also 
that  the  Saviour  said  of  Mary,  whei; 
she  poured  ointment  on  his  body,  that 
she  '  did  it  for  his  burial,^  or  with  re- 


ference to  his  burial  (Notes,  Matt,  xxvi 
12)  ;  but  the  Saviour  did  not  say  thai 
it  was  with  reference  to  his  death,  or 
was  designed  in  any  way  to  prepare 
him  to  die,  nor  is  there  any  instance  in 
the  Bible  in  which  such  a  rile  is  men- 
tioned. The  ceremony  of  extreme  unc- 
tion has  its  foundation  in  two  things 
iSrst,  in  superstition,  in  the  desire  of 
something  that  shall  operate  as  a  charm, 
or  that  shall  possess  physical  efficiency 
in  calming  the  apprehensions  of  a  trou- 
bled conscience,  and  in  preparing  the 
guilty  to  die  ;  and,  second,  in  the  fact 
that  it  gives  immense  power  to  the 
priesthood.  Nothing  is  better  adapted 
to  impart  such  power  than  a  prevalent 
belief  that  a  minister  of  religion  holds 
in  his  hands  the  ability  to  alleviate  the 
pangs  of  the  dying,  and  to  furnish  a 
sure  passport  to  a  world  of  bliss.  There 
is  deep  philosophy  in  that  which  has 
led  to  the  belief  of  this  doctrine,  for 
the  dying  look  around  for  consola- 
tion and  support,  and  they  grasp  at 
any  thing  which  will  promise  ease  to 
a  troubled  conscience,  and  the  hope  of 
heavens  The  gospel  has  made  arrange- 
ments to  meet  this  state  of  mind  in  a 
better  way — in  the  evidence  which  the 
guilty  may  have  that  by  repentance 
and  faith  their  sins  are  blotted  out 
through  the  blood  of  the  cross.  III.  The 
remaining  supposition,  therefore,  and, 
as  it  seems  to  me,  the  true  one,  is,  that 
the  anointing  with  oil  was,  in  accord- 
ance with  a  common  custom,  regarded 
as  medicinal,  and  that  a  blessing  was 
to  be  invoked  on  this  as  a  means  of 
restoration  to  health.  Besides  what 
has  been  already  said,  the  following 
suggestions  may  be  made  in  addition  : 
(a)  This  was,  as  we  have  seen,  a  com- 
mon usage  in  the  East,  and  is  to  this 
day.  (b)  This  interpretation  meets  all 
that  is  demanded  to  a  fair  understand- 
ing of  what  is  said  by  the  apostle,  (c) 
Every  thing  thus  directed  is  rational 
and  proper.  It  is  proper  to  call  in  the 
ministers  of  religion  in  time  of  sick- 
ness, and   to  ask  their  counsels  and 


A.D.  60.]  CHAPTER  V. 

16  Confess  "  your  faults  one 

a  Ac.  19.  18. 

their  prayers.  It  is  proper  to  make 
use  of  the  ordinary  means  of  restora- 
tion to  health.  It  was  proper  then,  as 
it  is  now,  to  do  this  '  in  the  name  of 
the  Lord ;'  that  is,  believing  that  it  is 
in  accordance  with  his  benevolent  ar- 
rangements, and  making  use  of  means 
which  he  has  appointed.  And  it  was 
proper  then,  as  it  is  now,  having  made 
use  of  those  means,  to  implore  the  di- 
vine blessing  on  ther^,  and-  to  feel  that 
their  efficacy  depends  wholly  on  him. 
Thus  used,  there  was  ground  of  hope 
and  oi  faith  in  regard  to  the  recovery 
of  the  sufferer ;  and  no  one  can  show 
that  in  thousands  of  instances  in  the 
apostles'  day,  and  since,  the  prayer  of 
faith,  accompanying  the  proper  use  of 
means,  may  not  have  raised  up  those 
who  were  on  the  borders  of  the  grave, 
and  who  but  for  these  means  would 
have  died. 

16.  Confess  your  faults  one  to  an- 
other. This  seems  primarily  to  refer 
to  those  who  were  sick,  since  it  is  add- 
ed, '  that  ye  may  be  healed.^  The  fair 
interpretation  is,  that  it  might  be  sup- 
posed that  such  confession  would  con- 
tribute to  a  restoration  to  health.  The 
case  supposed  all  along  here  (see  ver. 
15)  is,  that  the  sickness  referred  to  had 
been  brought  upon  the  patient  for  his 
sins,  apparently  as  a  punishment  for 
some  particular  transgressions.  Comp. 
Notes  on  1  Cor.  xi.  .30.  In  such  a 
case,  it  is  said  that  if  those  who  were 
sick  would  make  confession  of  their 
sins,  it  would,  in  connection  with 
prayer,  be  an  important  means  of  resto- 
ration to  health.  The  duty  inculcated, 
and  which  is  equally  binding  on  all 
now,  is,  that  if  we  are  sick,  and  are 
conscious  that  we  have  injured  any 
persons,  to  make  confession  to  them. 
This  indeed  is  a  duty  at  all  times,  but 
in  health  it  is  often  neglected,  and  there 
is  a  special  propriety  that  such  confes- 
sion should  be  made  when  we  are  sick. 
10 


109 


to  another,  and  pray  one  for  an- 


The  particular  re«5on  for  doing  it  which 
is  here  specilRed  is,  that  it  would  con- 
tribute to  a  restoration  to  health — '  that 
ye  may  be  healed.'  In  the  case  speci- 
fied, this  might  be  supposed  to  contri- 
bute  to  a  restoration  to  health  from  one 
of  two  causes :  (1.)  I^  'he  sickness  had 
been  brought  upon  them  as  a  special 
act  of  divine  visitation  for  sin,  it  might 
be  hoped  that  when  the  confession  was 
made  the  hand  of  God  would  be  with- 
drawn ;  or  (2.)  In  any  case,  if  the  mind 
was  troubled  by  the  recollection  of 
guilt,  it  might  be  hoped  that  tho  calm- 
ness and  peace  resulting  from  Cv^^nfes- 
sion  would  be  favourable  to  a  restora- 
tion to  health.  The  former  case  would 
of  course  be  more  applicable  to  the 
times  of  the  apostles  j  the  latter  would 
pertain  to  all  times.  Disease  is  often 
greatly  aggravated  by  the  trouble  of 
mind  which  arises  from  conscious  guilt, 
and  in  such  a  case  nothing  will  contri- 
bute more  directly  to  recovery  than  the 
restoration  of  peace  to  the  soul  agitated 
by  guilt,  and  by  the  dread  of  a  judg- 
ment to  come.  This  may  be  secured 
by  confession  —  confession  made  first 
to  God,  and  then  to  those  who  are 
wronged.  It  may  be  added  that  this 
is  a  duty  to  which  we  are  prompted  by 
the  very  nature  of  our  feelings  when 
we  are  sick,  and  by  the  fact  that  no 
one  is  willing  to  die  with  guilt  on  his 
conscience;  without  having  done  every 
thing  that  he  can  to  be  at  peace  with  all 
the  world.  This  passage  is  one  on  which 
Roman  Catholics  rely  to  demonstrate 
the  propriety  oi  ^  auricular  confession,^ 
or  confession  made  to  a  priest  with  a 
view  to  an  absolution  of  sin.  The 
doctrine  which  is  held  on  that  point  is, 
that  it  is  a  duty  to  confess  to  a  priest, 
at  certain  seasons,  all  our  sins,  secret 
and  open,  of  which  we  have  been 
guilty  ;  all  our  improper  thoughts,  de- 
sires, words  and  actions;  and  that  the 
priest  has  power  to  declare  on  suca 


ilO 


other,  that   ye  may  be  healed. 

a  Ps.  ]45.  19. 

eonfession  that  the  sins  are  forgiven. 
But  never  was  any  text  less  pertinent 
to  prove  a  doctrine  than  this  passage 
to  demonstrate  that.  For  (1.)  The 
confession  here  enjoined  is  not  to  be 
made  by  a  person  in  health,  that  he 
may  obtain  salvation,  but  by  a  sick 
person,  that  he  may  be  healed;  (2.) 
As  mutual  confession  is  here  enjoined, 
a  priest  would  be  as  much  bound  to 
confess  to  the  people  as  the  people  to 
a  priest ;  (3.)  No  mention  is  made  of 
a  priest  at  all,  or  even  of  a  minister  of 
religion,  as  the  one  to  whom  the  con- 
fession is  to  be  made  ;  (4.)  The  con- 
fession referred  to  is  for  '  faults'  with 
reference  to  '  one  another ;'  that  is, 
where  one  has  injured  another,  and 
nothing  is  said  of  confessing  faults 
to  those  whom  we  have  not  injured 
at  all ;  (5.)  There  is  no  mention  here 
of  absolution  either  by  a  priest  or  any 
other  person;  (6.)  If  any  thing  is 
meant  by  absolution  that  is  scriptural, 
it  may  as  well  be  pronounced  by  one 
person  as  another;  by  a  layman  as  a 
clergyman.  All  that  it  can  mean  is, 
that  God  promises  pardon  to  those  who 
are  truly  penitent,  and  this  fact  may 
as  well  be  stated  by  one  person  as  an- 
other. No  priest,  no  man  whatever,  is 
empowered  to  say  to  another  either 
that  he  is  truly  penitent,  or  to  forgive 
sin.  «Who  can  forgive  sins  but  God 
onlyl'  None  but  he  whose  law  has 
been  violated,  or  who  has  been  wronged, 
can  pardon  an  offence.  No  third  per- 
son can  forgive  a  sin  which  a  man  has 
committed  against  a  neighbour ;  no  one 
but  a  parent  can  pardon  the  offences 
of  which  his  own  children  have  been 
guilty  towards  him ;  and  who  can  put 
himself  in  the  place  of  God,  and  pre- 
sume to  pardon  the  sins  which  his 
creatures  have  committed  against  him? 
(7.)  The  practice  of  *  auricular  confes- 
sion' is  <  evil,  and  only  evil,  and  that 


JAMES.  [A.  D.  60 

The  effectual  fervent  prayer  of 
a  righteous  man  availeth  much. 


continually.'  Nothing  gives  so  much 
power  to  a  priesthood  as  the  suppo- 
sition that  they  have  the  power  of 
absolution.  Nothing  serves  so  much 
to  pollute  the  soul  as  to  keep  impure 
thoughts  before  the  mind  long  enough 
to  make  the  confession,  and  to  state 
them  in  words.  Nothing  gives  a  man 
so  much  power  over  a  female  as  to 
have  it  supposed  that  it  is  required  by 
religion,  and  appertains  to  the  sacred 
office,  that  all  that  passes  in  the  mind 
should  be  disclosed  to  him.  The  thought 
which  but  for  the  necessity  of  confes- 
sion would  have  vanished  at  once;  the 
image  which  would  have  departed  as 
soon  as  it  came  before  the  mind  but 
for  the  necessity  of  retaining  it  to  make 
confession — these  are  the  things  over 
which  a  man  would  seek  to  have  con- 
trol, and  to  which  he  would  desire  to 
have  access,  if  he  wished  to  accomplish 
purposes  of  villany.  The  very  thing 
which  a  seducer  would  desire  would 
be  the  power  of  knowing  all  the 
thoughts  of  his  intended  victim  ;  and 
if  the  thoughts  tvhich  pass  through 
the  soul  could  be  known,  virtue  would 
be  safe  nowhere.  Nothing  probably 
under  the  name  of  religion  has  ever 
done  more  to  corrupt  the  morals  of  a 
community  than  the  practice  of  auricu- 
lar confession.  ^  And  pray  for  one 
another.  One  for  the  other  ;  mutually. 
Those  who  have  done  injury,  and  those 
who  are  injured,  should  pray  for  each 
other.  The  apostle  does  not  seem  here, 
as  in  vs.  14,  15,  to  refer  particularly  to 
the  prayers  of  the  ministers  of  religion, 
or  the  elders  of  the  church,  but  refers 
to  it  as  a  duW  appertaining  to  all 
Christians.  ^  J^hat  ye  may  be  healed. 
Not  with  reference  to  death,  and  there- 
fore not  relating  to  ♦  extreme  unction,* 
but  in  order  that  the  sick  may  be  re- 
stored again  to  health.  This  is  said 
in  connection  with  the  duty  of  confess 


A.  D.  60.] 


CHAPTER  V. 


Ill 


sion,  as  well  as  prayer,  and  it  seems 
to  be  implied  that  both  might  contri- 
bute to  a  restoration  to  health.  Of  the 
way  in  which  prayer  would  do  this, 
there  can  be  no  doubt,  for  all  healing 
comes  from  God,  and  it  is  reasonable 
to  suppose  that  this  might  be  bestowed 
in  answer  to  prayer.  Of  the  way  in 
which  confession  might  do  this,  see  the 
remarks  already  made.  We  should 
be  deciding  without  evidence  if  we 
should  say  that  sickness  never  comes 
now  as  a  particular  judgment  for  some 
forms  of  sin,  and  that  it  might  not  be 
removed  if  the  suffering  offender  would 
make  full  confession  to  God,  or  to  him 
whom  he  has  wronged,  and  should  re- 
solve to  offend  no  more.  Perhaps  this 
is,  oftener  than  we  suppose,  one  of  the 
methods  which  God  takes  to  bring  his 
offending  and  backsliding  children  back 
to  himself,  or  to  warn  and  reclaim  the 
guilty.  When,  after  being  laid  on  a 
bed  of  pain,  his  children  are  led  to  re- 
flect on  their  violated  vows  and  their 
unfaithfulness,  and  resolve  to  sin  no 
more,  they  are  raised  up  again  to  health, 
and  made  eminently  useful  to  the 
church.  So  calamity,  by  disease  or  in 
other  forms,  often  comes  upon  the  vi- 
cious and  the  abandoned.  They  are 
led  to  reflection  and  to  repentance. 
They  resolve  to  reform,  and  the  natural 
effects  of  their  sinful  course  are  arrest- 
ed, and  they  become  examples  of  virtue 
and  usefulness  in  the  world.  ^  The 
effectual  fervent  prayer.  The  word 
effectual  is  not  the  most  happy  trans- 
lation here,  since  it  seems  to  do  little 
more  than  to  state  a  truism  —  that  a 
prayer  which  is  effectual  is  availing — 
that  is,  that  it  is  effectual.  The  Greek 
word  (ivipyoufiivri)  would  be  better 
rendered  by  the  word  energetic,  which 
indeed  is  derived  from  it.  The  word 
properly  refers  to  that  which  has  power  ; 
which  in  its  own  nature  is  fitted  to 
produce  an  effect.  It  is  not  so  much 
that  it  actually  does  produce  an  effect, 
M  that  it  is  jUt&d  to  do  it.    This  is  the 


kind  of  prayer  referred  to  here.  It  is 
not  listless,  indifferent,  cold,  lifeless,  aa 
if  there  were  no  vitality  in  it  or  power, 
but  that  which  is  adapted  ta  be  eSi- 
cient — earnest,  sincere,  hearty,  perse- 
vering. There  is  but  a  single  word  in 
the  original  to  answer  to  the  translation 
effectual  fervent.  Macknight  and  Dod- 
dridge suppose  that  the  reference  is  to 
a  kind  of  prayer  ^inwrought  by  the 
Spirit,'  or  the  '  inwrought  prayer ;'  but 
the  whole  force  of  the  original  is  ex- 
pressed by  the  word  energetic,  or  ear- 
nest. V  Of  a  righteous  man.  The 
quality  on  which  the  success  of  the 
prayer  depends  is  not  the  talent,  learn- 
ing, rank,  wealth,  or  office  of  the  man 
who  prays,  but  the  fact  that  he  is  a 
'  righteous  man  ;'  that  is,  a  good  man, 
and  this  may  be  found  in  the  ranks  of 
the  poor  as  certainly  as  the  rich ;  among 
laymen  as  well  as  among  the  ministers 
of  religion  ;  among  slaves  as  well  aa 
among  their  masters.  IT  Availeth  mack, 
lox^si,-  Is  strong ;  has  eflicacy  ;  pre- 
vails. The  idea  of  strength  or  power 
is  that  which  enters  into  the  word  ; 
strength  that  overcomes  resistance  and 
secures  the  object.  Comp.  Matt.  vii. 
28.  Acts  xix.  16.  Rev.  xii.  8.  It  has 
been  said  that  '  prayer  moves  the  arm 
that  moves  the  world ;'  and  if  there  is 
any  thing  that  can  prevail  with  God  it 
is  prayer — humble,  fervent,  earnest  pe- 
titioning. We  have  no  power  to  con- 
trol him ;  we  cannot  dictate  or  prescribe 
to  him  ;  we  cannot  resist  him  in  the 
execution  of  his  purposes ;  but  we  may 
ASK  him  for  what  we  desire,  and  he 
has  graciously  said  that  such  asking 
may  effect  much  for  our  own  good  and 
the  good  of  our  fellow-men.  Nothing 
has  been  more  clearly  demonstrated  in 
the  history  of  the  world  than  that 
prayer  is  effectual  in  obtaining  bless- 
ings from  God,  and  in  accomplishing 
great  and  valuable  purposes.  It  has 
indeed  no  intrinsic  power,  but  God  has 
graciously  purposed  that  his  favour 
shall  be  granted  to  those  who  cS\l  upon 


112 


JAMES. 


[A.  D.  60. 


17  Elias  was  a  man  subject  to 
like  passions  as  we  are,  and  he 
"  prayed  '  earnestly  that  it  might 

a  1  Ki.  17.  1.  1  or,  in  prayer. 

b  1  Ki.  18.  42,  45. 


him,  and  that  what  no  mere  human 
power  can  effect  should  be  produced 
by  his  power  in  answer  to  prayer. 

17  Elias.  The  common  way  of 
writing  the  word  Elijah  in  the  New 
Testament.  Matt.  xi.  14;  xvi.  14; 
xvii.  3,  &c.  II  Was  a  man  subject  to 
like  passions  as  we  are.  This  does 
not  mean  that  Elijah  was  passionate 
in  the  sense  in  which  that  word  is  now 
commonly  used;  that  is,  that  he  was 
excitable  or  irritable,  or  that  he  was 
the  victim  of  the  same  corrupt  passions 
and  propensities  to  which  other  men 
are  subject,  but  that  he  was  like  affect- 
ed,-  that  he  was  capable  of  suffering 
the  same  things,  or  being  affected  in 
the  same  manner.  In  other  words,  he 
was  a  mere  man,  subject  to  the  same 
weaknesses  and  infirmities  as  other 
men.  Comp.  Notes  on  Acts  xiv.  15. 
The  apostle  is  illustrating  the  efficacy 
of  prayer.  In  doing  this  he  refers  to 
an  undoubted  case  where  prayer  had 
such  efficacy.  But  to  this  it  might  be 
objected  that  Elijah  was  a  distinguished 
prophet,  and  that  it  was  reasonable  to 
suppose  that  his  prayer  would  be  heard. 
It  might  be  said  that  his  example 
could  not  be  adduced  to  prove  that  the 
prayers'of  those  who  were  not  favoured 
with  such  advantages  would  be  heard, 
and  especially  that  it  could  not  be  ar- 
gued from  his  case  that  the  prayers  of 
the  ignorant,  and  of  the  weak,  and  of 
children  and  of  servants,  would  be  an- 
swered. To  meet  this,  the  apostle  says 
that  he  was  a  mere  man ;  with  the 
same  natural  propensities  and  infirmi- 
ties as  other  men,  and  that  therefore 
his  case  is  one  which  should  encourage 
all  to  pray.  It  was  an  instance  of  the 
efficacy  of  prayer,  and  not  an  illustra- 
tion of  the  power  of  a  prophet.  1  And 
ke  prayed  earnestly.    Gr.  '  He  prayed 


not  rain;  and  it  rained  not  on 
the  earth  by  the  space  of  three 
years  and  six  months. 

18  And  he  prayed  again,  *  and 


with  prayer' — a  Hebraism  to  denote 
that  he  prayed  earnestly.  Comp.  Luke 
xxii.  15.  This  manner  of  speaking  is 
common  in  Hebrew.  Comp.  1  Sam. 
xxvi.  25.  Ps.  cxviii.  18.  Lam.  i.  2t 
The  reference  here  is  undoubtedly  to 
I  Kings  xvii.  1.  In  that  place,  how- 
ever, it  is  not  said  that  Elijah  prayed, 
but  that  he  said,  "  As  the  Lord  God  of 
Israel  liveth,  before  whom  I  stand,  there 
shall  not  be  dew  nor  rain  these  three 
years  but  according  to  my  word." 
Either  James  interprets  this  as  a  prayer, 
because  it  could  be  accomplished  only 
by  prayer,  or  he  states  what  had  been 
handed  down  by  tradition  as  the  way 
in  which  the  miracle  was  eflfected. 
There  can  be  no  reasonable  doubt  that 
prayer  was  employed  in  the  case,  for 
even  the  miracles  of  the  Saviour  were 
accomplished  in  connection  with  prayer. 
John  xi.  41,  42.  U  That  it  might  not 
rain.  Not  to  gratify  any  private  re- 
sentment of  his,  but  as  a  punishment 
on  the  land  for  the  idolatry  which  pre- 
vailed in  the  time  of  Ahab.  Famine 
was  one  of  the  principal  methods  by 
which  God  punished  his  people  for 
their  sins.  T[  A7id  it  rained  not  on 
the  earth.  On  the  land  of  Palestine, 
for  so  the  word  earth  is  frequently  un- 
derstood in  the  Bible.  See  Notes  on 
Luke  ii.  1.  There  is  no  reason  to 
suppose  that  the  famine  extended  be- 
yond the  country  that  was  subject  to 
Ahab.  U  By  the  space.  For  the  lime. 
H  Of  three  years  and  six  months.  See 
this  explained  in  the  Notes  on  Luke 
iv.  25.  Comp.  Lightfoot,  Horae  He- 
braicse,  on  Luke  iv.  25. 

18.  And  he  prayed  again.  The 
allusion  here  seems  to  be  to  1  Kings 
xviii.  42,45,  though  it  is  not  expressly 
said  there  that  he  prayed.  Perhaps  it 
might  be  fairly  gathered  from  the  nar- 


A.  D.  60.]  CHAPTER  V. 

the  heaven  gave  rain,  and  the 
earth  brought  forth  her  fruit. 
19  Brethren,  if  any  of  you  do 

a  Mat.  18.  15. 


113 


rative  that  he  did  pray,  or  at  least  that 
Would  be  the  presumption,  for  he  put 
himself  into  a  natural  altitude  of  prayer. 
"  He  cast  himself  down  upon  the  earth, 
and  put  his  face  between  his  knees." 
1  Kings  xviij.  42.  In  such  circum- 
Btances  it  is  to  be  fairly  presumed  that 
•uch  a  man  would  pray  ;  but  it  is  re- 
markable that  it  is  not  expressly  men- 
tioned, and  quite  as  remarkable  that 
James  should  have  made  his  argument 
turn  on  a  thing  which  is  not  expressly 
mentioned,  but  which  seems  to  have 
been  a  matter  of  inference.  It  seems 
probable  to  me,  therefore,  that  there 
was  some  tradition  on  which  he  relied, 
or  that  it  was  a  common  interpretation 
of  the  passage  in  1  Kings,  that  Elijah 
priyed  earnestly,  and  that  this  was 
generally  believed  by  those  to  whom  the 
apostle  wrote.  Oi  i\\e  fact  that  Elijah 
Was  a  man  of  prayer,  no  one  could  doubt ; 
and  in  these  circumstances  the  tradition 
and  common  belief  were  sufficient  to 
justify  the  argument  which  is  employed 
here.  IT  And  the  heaven  gave  rain. 
The  clouds  gave  rain.  "  The  heaven 
was  black  with  clouds  and  wind,  and 
there  was  a  great  rain."  1  Kings  xviii. 
45.  IT  And  the  earth  brought  forth 
her  fruit.  The  famine  ceased,  and  the 
land  again  became  productive.  The 
case  referred  to  here  was  indeed  a  mi- 
racle, but  it  was  a  case  of  the  power 
of  prayer,  and  therefore  to  the  point. 
If  God  would  work  a  miracle  in  answer 
to  prayer,  it  is  reasonable  to  presume 
that  he  will  bestow  upon  us  the  bless- 
ings which  we  need  in  the  same  way. 
19.  Brethren,  if  any  of  you  do  err 
from  the  truth.  Either  doctrinally 
and  spec'ilatively,  by  embracing  error ; 
or  practically,  by  falling  into  sinful 
practices.  Either  of  these  may  be 
called  '  erring  from  the  truth,'  because 
thev  are  contrary  to  what  the  truth 
10* 


err   from    the    truth,  and   one  ' 
convert  him, 

20  Let    him    know,   that    he 
which  converteth  the  sinner  from 


teaches  and  requires.  What  is  here 
said  does  not  appear  to  have  any  con- 
nection with  what  precedes,  but  the 
apostle  seems  to  have  supposed  that 
such  a  case  mignt  occur  ;  and,  in  the 
conclusion  of  the  epistle,  he  called  their 
attention  to  the  importance  of  endea- 
vouring to  save  an  erring  brother,  if 
such  an  instance  should  happen.  The 
exhortation  would  be  proper  in  address- 
ing a  letter  to  any  church,  or  in  pub- 
licly addressing  any  congregation. 
t  And  one  convert  him.  This  does 
not  mean  convert  him  as  a  sinner,  or 
regenerate  him,  but  turn  him  from  the 
error  of  his  way  ;  bring  him  back  from 
his  wanderings;  re-establish  him  in  the 
truth,  and  in  the  practice  of  virtue  and 
religion.  So  far  as  the  word  used  here 
is  concerned  {sjtici'tfiS'^),  he  who  had 
erred  from  the  truth,  and  who  was  to 
be  converted,  may  have  been  a  true 
Christian  before.  The  word  means 
simply  to  turn — sc,  from  his  way  of 
error.     See  Notes  on  Luke  xxii.  32. 

20.  Let  him  know.  Let  him  who 
converts  the  other  know  for  his  en- 
couragement. IT  That  he  which  con- 
verteth  the  sinner  from  the  error  of  his 
way.  Any  sinner;  anyone  who  has 
done  wrong.  This  is  a  general  princi- 
ple applicable  to  this  case  and  to  all 
others  of  the  same  kind.  It  is  a  uni- 
versal truth  that  he  who  turns  a  sinner 
from  a  wicked  path  does  a  work  which 
is  acceptable  to  God,  and  which  will  in 
some  way  receive  tokens  of  his  apprd- 
bation.  Comp.  Deut.  xii.  3.  No  work 
which  man  can  perform  is  more  ac- 
ceptable to  God  ;  none  will  be  followed 
with  higher  rewards.  In  the  language 
which  is  used  here  by  the  apostle,  it  is 
evidently  intended  not  to  deny  thnt  suc- 
cess in  converting  a  sinner,  or  in  reclaim- 
ing one  from  the  error  of  his  ways,  is  to 
be  trace  1  to  the  grace  of  God  ;  but  th« 


114 

the  erior  of  his  way  shall  save  a 

a  Pr.  10.  12.    1  Pe.  4.  8. 


JAMES.  [A.  D.  60. 

soul  from  death,  and  shall  hide" 
a  multitude  of  sins. 


apostle  here  refers  only  to  the  .divine 
feeling  towards  the  individual  who 
shall  attempt  it,  and  the  rewards  which 
he  may  hope  to  receive.  The  reward 
bestowed,  the  good  intended  and  done, 
would  be  the  same  as  if  the  individual 
were  able  to  do  the  work  himself.  God 
approves  and  loves  his  aims  and  efforts, 
though  the  success  is  ultimately  to  be 
traced  to  himself.  ^  Shall  save  a  soul 
from  death.  It  has  been  doubted 
whether  this  refers  to  his  own  soul,  or 
to  the  soul  of  him  who  is  converted. 
Several  manuscripts,  and  the  Vulgate, 
Syriac,  Arabic,  and  Coptic  versions, 
here  read,  '  his  soul.'  The  most  natu- 
ral interpretation  of  the  passage  is,  to 
refer  it  to  the  soul  of  the  one  converted 
rather  than  of  him  who  converts  him. 
This  accords  better  with  the  uniform 
teaching  of  the  New  Testament,  since 
it  is  nowhere  else  taught  that  the  me- 
thod of  saving  our  souls  is  by  convert- 
ing others;  and  this  interpretation  will 
meet  all  that  the  scope  of  the  pass.ige 
demands.  The.  object  of  the  apostle  is 
to  present  a  motive  for  endeavouring 
to  convert  one  who  has  wandered  away ; 
and  assuredly  a  sufficient  motive  for 
that  is  furnished  in  the  fact  that  by 
this  means  an  immortal  soul  would  be 
saved  from  eternal  ruin.  The  word 
death  here  must  refer  to  eternal  death, 
or  to  future  punishment.  There  is  no 
other  death  which  the  soul  is  in  danger 
of  dying.  The  body  dies  and  moulders 
away,  but  the  soul  is  immortal.  The 
apostle  cannot  mean  that  he  would 
save  the  soul  from  annihilation,  for  it 
is  in  no  danger  of  that.  This  passage 
proves,  then,  that  there  is  a  death  which 
the  soul  may  die ;  that  there  is  a  con- 
dition which  may  properly  be  called 
death  as  a  consequence  of  sin  ;  and 
that  the  soul  will  suffer  that  unless  it 
is  converted.  \  And  shall  hide  a  mul- 
titude of  sins.  Shall  cover  them  over 
•o  that  they  shall  not  be  seen  ;  that  is, 


they  shall  not  be  punished.  This  must 
mean  either  the  sins  which  he  has  com- 
mitted who  is  thus  converted  and  saved, 
or  the  sins  of  him  who  converts  him. 
Whichever  is  the  meaning,  a  strong 
motive  is  presented  for  endeavouring 
to  save  a  sinner  from  the  error  of  his 
ways.  It  is  not  easy  to  determine 
which  is  the  true  sense.  Expositors 
have  been  about  equally  divided  respect- 
ing the  meaning.  Doddridge  adopts 
substantially  both  interpretations,  para- 
phrasing it,  "  not  only  procuring  the 
pardon  of  those  committed  by  the  con- 
vert, but  also  engaging  God  to  look 
with  greater  indulgence  on  his  own 
character,  and  to  be  less  ready  to  mark 
severely  what  he  has  done  amiss." 
The  Jews  regarded  it  as  a  meritorious 
act  to  turn  a  sinner  from  the  error  of 
his  ways,  and  it  is  possible  that  James 
may  have  had  some  of  their  maxims  in 
his  eye.  Comp.  Clarke,  in  loc.  Though 
it  may  not  be  possible  to  determine 
with  certainty  whether  the  apostle  here 
refers  to  the  sins  of  him  who  converts 
another,  or  of  him  who  is  converted, 
yet  it  seems  to  me  that  the  reference  is 
probably  to  the  latter,  for  the  following 
reasons:  (1.)  Such  an  interpretation 
will  meet  all  that  is  fairly  implied  in 
the  language.  (2.)  This  interpretation 
will  furnish  a  strong  motive  for  what 
the  apostle  expects  us  to  do.  The 
motive  presented  is,  according  to  this, 
that  siji  will  not  be  punished.  But 
this  is  always  a  good  motive  for  put- 
ting forth  efforts  in  the  cause  of  religion, 
and  quite  as  powerful  when  drawn 
from  our  doing  good  to  others  as  when 
applied  to  ourselves.  (3.)  This  is  a 
safe  interpretation ;  the  other  is  at- 
tended with  danger.  According  to 
this,  the  effort  would  be  one  of  pure 
benevolence,  and  there  would  be  no 
danger  of  depending  on  what  we  do 
as  a  ground  of  acceptance  with  God. 
The  other  interpretation  would   seem 


A.  D.  60.]  CHAPTER  V. 

to  teach  that  our  sins  might  be  forgiven 
on  some  other  ground  than  that  of  the 
atonement — by  virtue  of  some  act  of 
our  own.  And  (4.)  There  might  be 
danger,  if  it  be  supposed  that  this  refers 
to  the  fact  that  our  sins  are  to  be  co- 
vered up  by  this  act,  of  supposing  that 
by  endeavouring  to  convert  others  we 
may  live  in  sin  with  impunity  ;  that 
however  we  live  we  shall  be  safe  if  we 
lead  others  to  repentance  and  salvation. 
If  the  motive  be  the  simple  desire  to 
hide  the  sins  of  others  ;  to  procure  their 
pardon ;  to  save  a  soul  from  death 
without  any  supposition  that  by  that 
we  are  making  an  atonement  for  our 
own  sins,  it  is  a  good  one,  a  safe  one. 
But  if  the  idea  is  that  by  this  act  we 
are  making  some  atonement  for  our 
own  offences,  and  that  we  may  thus 
work  out  a  righteousness  of  our  own, 
the  idea  is  one  that  is  every  way  dan- 
gerous to  the  great  doctrine  of  justifi- 
cation by  faith,  and  is  contrary  to  the 
whole  teaching  of  the  Bible.  For  these 
reasons  it  seems  to  me  that  the  true 
interpretation  is,  that  the  passage  refers 
to  the  sins  of  others,  not  our  own ;  and 
that  the  simple  motive  here  presented 
is,  that  in  this  way  we  may  save  a  feU 


115 


low  sinner  from  being  punished  for  his 
sins.  It  may  be  added,  in  the  conclu- 
sion of  the  Notes  on  this  epistle,  that 
this  motive  is  one  which  is  sufficient 
to  stimulate  us  to  great  and  constant 
efforts  to  save  others.  Sin  is  the 
source  of  all  the  evil  in  the  universe, 
and  the  great  object  which  a  benevo- 
lent heart  ought  to  have  should  he  that 
its  desolating  effects  may  •  be  stayed  : 
that  the  sinner  may  be  pardoned  ;  and 
that  the  guilty  soul  may  be  saved  from 
its  consequences  in  the  future  world. 
This  is  the  design  of  God  in  the  plan 
of  redemption  ;  this  was  the  object  of 
the  Saviour  in  giving  himself  to  die ; 
this  is  the  purpose  of  the  Holy  Spirit 
in  renewing  and  sanctifying  the  soul; 
and  this  is  the  great  end  of  all  those 
acts  of  divine  providence  by  which  the 
sinner  is  warned  and  turned  to  God. 
When  we  come  to  die,  as  we  shall 
soon,  it  will  give  us  more  pleasure  to 
be  able  to  recollect  that  we  have  been 
the  means  of  saving  one  soul  from 
death,  than  to  have  enjoyed  all  the 
pleasures  which  sense  can  furnish,  or 
to  have  gained  all  the  honour  and  wealth 
which  the  world  can  give. 


THE 

FIRST  EPISTLE  GENERAL  OF  PETER 


INTRODUCTION. 


The  first  epistle  of  Peter  has  never  been  doubted  to  be  the  production  of  the 
apostle  of  that  name.  While  there  were  doubts  respecting  the  genuineness  of 
the  second  epistle  (see  Intro,  to  that  epistle,  §  1),  the  unvarying  testimony  of  his- 
tory, and  the  uniform  belief  of  the  church,  ascribe  this  epistle  to  him.  Indeed, 
J.here  is  no  ancient  writing  whatever  of  which  there  is  more  certainty  in  regard 
to  the  authorship. 

The  history  of  Peter  is  so  fully  detailed  in  the  New  Testament,  that  it  is  not 
necessary  to  go  into  any  extended  statement  of  his  biography  in  order  to  an 
exposition  of  his  epistles.  No  particular  light  would  be  reflected  on  them 
from  the  details  of  his  life;  and  in  order,  therefore,  to  their  exposition,  it  is 
not  necessary  to  have  any  farther  information  of  him  than  what  is  contained  in 
the  New  Testament  itself  Those  who  may  wish  to  obtain  all  the  knowledge 
of  his  life  which  can  now  be  had,  may  find  ample  details  in  Lardner,  vol.  vi. 
pp.  203 — 254,  ed.  London,  1829;  Koppe,  Proleg. ;  and  Bacon's  Lives  of  the 
Apostles,  pp.  43 — 286.  There  are  some  questions,  however,  which  it  is  im- 
portant to  consider  in  order  to  an  intelligent  understanding  of  his  epistles. 

§  1.  The  persons  to  whom  the  first  Epistle  was  addressed. 
This  epistle  purports  to  have  been  addressed  '<  to  the  strangers  scattered 
throughout  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia."  All  these  were 
provinces  of  Asia  Minor,  and  there  is  no  difficulty,  therefore,  in  regard  to  the 
places  where  those  to  whom  the  epistle  was  written  resided.  The  only  ques- 
tion is,  who  they  were  who  are  thus  designated  as  '  strangers  scattered  abroad,' 
or  strangers  of  the  dispersion  (TtapBTtiBr^ixoL^  dLaaTtopd?).  Comp,  Notes  on  ch. 
i.  I.     In  regard  to  this,  various  opinions  have  been  held. 

(1.)  That  they  were  native-born  Jews,  who  had  been  converted  to  the  Chris- 
tian faith.  Of  this  opinion  were  Eusebius,  Jerome,  Grotius,  Beza,  Mill,  Cave, 
and  others.  The  principal  argument  for  this  opinion  is,  the  appellation  given 
to  them,  ch.  i.  1,  '  strangers  scattered  abroad,'  and  what  is  said  in  ch.  ii.  9  ;  iii. 
6,  which  it  is  supposed  is  language  which  would  be  applied  only  to  those  of 
Hebrew  extraction. 

(2.)  A  second  opinion  has  been  that  the  persons  to  whom  it  was  sent  were 
all  of  Gentile  origin.  Of  this  o[)inion  were  Procopius,  Cassiodorus,  and  more 
recently  Wetstein.  This  belief  is  founded  chiefly  on  such  passages  as  the  fol- 
lowing, ch.  i.  18;  ii.  10;  iv.  3,  which  are  suppo.sed  to  show  that  they  who 
were  thus  addressed  were  formerly  idolaters. 
Ccxvi) 


INTRODUCTION.  .  CXVll 

(3.)  A  third  opinion  has  been  that  they  were  Gentiles  by  birth,  but  had  been 
Jewish  proselytes,  or  »  Proselytes  of  the  Gate,'  and  had  then  been  converted  to 
Christianity.  This  sentiment  was  defended  by  Michaelis,  chiefly  on  the  ground 
hat  the  phrase  in  ch.  i.  1,  'strangers  of  the  dispersion,'  when  followed  by  the 
name  of  a  heathen  country  or  people,  in  the  genitive  case,  denotes  the  Jews 
who  were  dispersed  there,  and  yet  that  there  is  evidence  in  the  epistle  that  they 
were  not  native-born  Jews. 

(4.)  A  fourth  opinion  has  been  that  the  persons  referred  to  were  not  Jews  in 
general,  but  those  of  the  ten  tribes  who  had  wandered  from  Babylon  and  the 
adjacent  regions  into  Asia  Minor.  This  opinion  is  mentioned  by  Michaelis  as 
having  been  entertained  by  some  persons,  but  no  reasons  are  assigned  for  it. 

(5.)  A  fifth  opinion  has  been  that  the  persons  referred  to  were  Christians, 
converted  from  both  Jews  and  Gentiles,  with  no  particular  reference  to  their 
extraction  ;  that  there  were  those  among  them  who  had  been  converted  from 
the  Jews,  and  those  who  had  been  Gentiles,  and  that  the  apostle  addresses  them 
as  Christians,  though  employing  language  such  as  the  Jews  had  been  accus- 
tomed to  when  speaking  of  those  of  their  own  nation  who  were  scattered  abroad. 
This  is  the  opinion  of  Lardner,  Estius,  Whitby,  Wolfius,  and  Doddridge. 

That  this  last  opinion  is  the  correct  one,  seems  to  me  to  be  clear  from  the 
epistle  itself.  Nothing  can  be  plainer  than  that  the  apostle,  while  in  the  main 
he  addresses  Christians  as  such,  whether  they  had  been  Jews  or  heathen,  yet 
occasionally  makes  such  allusions,  and  uses  such  language,  as  to  show  that  he 
had  his  eye,  at  one  time,  on  some  who  had  been  Jews,  and  again  on  some  who 
had  been  pagans.     This  is  clear,  I  think,  from  the  following  considerations  : 

1.  The  address  of  the  epistle  is  general,  not  directed  particularly  either  to  the 
Tews  or  to  the  Gentiles.  Thus  in  ch.  v.  14,  he  says,  "  Peace  be  with  you  all 
that  are  in  Christ  Jesus."  From  this  it  would  seem  that  the  epistle  was  ad- 
dressed to  all  true  Christians  in  the  region  designated  in  ch.  i.  1.  But  no  one 
can  doubt  that  there  were  Christians  there  who  had  been  Jews,  and  also  those 
who  had  been  Genliles.  The  same  thing  is  apparent  from  the  second  epistle, 
for  it  is  certain  from  2  Pet.  iii.  2,  that  the  second  epistle  was  addressed  to  the 
same  persons  as  the  first.  But  the  atldress  in  the  second  epistle  is  to  Christians 
residing  in  Asia  Minor,  without  particular  reference  to  their  origin.  Thus  in 
ch.  i.  1,  "To  them  that  have  obtained  like  precious  faith  with  us  through  the 
righteousness  of  God  and  our  Saviour  Jesus  Christ."  The  same  thing  is  appa- 
rent also  from  the  address  of  the  first  epistle  ;  "  To  the  elect  strangers  scattered 
throughout  Pontus,"  &c.  That  is,  '  to  the  strangers  of  the  dispersion  who  are 
chosen,  or  who  are  true  Christians,  scattered  abroad.'  The  term  'elect'  is  one 
which  would  apply  to  all  who  were  Christians  ;  and  the  phrase  '  the  strangers 
of  the  dispersion,'  is  that  which  one  who  had  been  educated  as  a  Hebrew  would 
be  likely  to  apply  to  those  whom  he  regarded  as  the  people  of  God  dwelling 
out  of  Palestine.  The  Jews  were  accustomed  to  use  this  expression  to  denote 
their  own  people  who  were  dispersed  among  the  Gentiles,  and  nothing  would 
be  more  natural  than  that  one  who  had  been  educated  as  a  Hebrew  and  then 
converted  to  Christianity,  as  Peter  had  been,  should  apply  this  phrase  indiscri- 
minately to  Christians  living  out  of  Palestine.  See  the  Notes  on  the  passage. 
These  considerations  make  it  clear  that  in  writing  this  epistle  he  had  reference 
to  Christians  as  such,  and  meant  that  all  who  were  Christians  in  the  parts  of 
Asia  Minor  which  he  mentions  (ch.  i.  1),  should  regard  the  epistle  as  addressed 
to  them.     Yet, 

2.  There  are  some  allusions  in  the  epistle  which  look  as  if  a  part  of  them  at 


CXVIU  .  INTRODUCTION. 

east  had  been  Jews  before  their  conversion,  or  pu  h  as  a  Jew  would  better  un 
derstand  than  a  Gentile  would.  Indeed,  nothin-  is  more  probable  than  that 
there  were  Jewish  converts  in  that  region.  We  know  that  there  were  many 
Jews  in  Asia  Minor,  and  from  the  Acts  of  the  Apostles  it  is  morally  certain 
that  not  a  few  of  them  had  been  converted  to  the  Christian  faith  under  the  la- 
bours of  Paul.  Of  the  allusions  of  the  kind  referred  to  in  the  epistle,  the  fol- 
lowing may  be  taken  as  specimens ;  "  But  ye  are  a  chosen  generation,  a  royal 
priesthood,  an  holy  nation,  a  peculiar  people."  ch.  ii.  9.  This  is  such  language 
as  was  commonly  used  by  the  Jews  when  addressing  their  own  countrymen  as 
the  people  of  God,  and  would  seem  to  imply  that  to  some  of  those  at  least  to 
whom  the  epistle  was  addressed,  it  was  language  which  would  be  familiar. 
See  also  ch.  iii.  6.  It  should  be  said,  however,  that  these  passages  are  not 
positive  proof  that  any  among  them  were  Hebrews.  While  it  is  true  that 
it  is  such  language  as  would  be  naturally  employed  in  addressing  those  who 
were,  and  while  it  supposes  an  acquaintance  among  them  with  the  Old  Tes- 
tament, it  is  also  true  that  it  is  such  language  as  one  who  had  himself  been 
educated  as  an  Hebrew  would  not  unnaturally  employ  when  addressing  any 
whom  he  regarded  as  the  people  of  God. 

3.  The  passages  in  the  epistle  which  imply  that  many  of  those  to  whom  it 
was  addressed  had  been  Gentiles  or  idolaters,  are  still  more  clear.  Such  pas- 
sages are  the  following  :  "  As  obedient  children,  not  fashioning  yourselves  ac- 
cording to  your  former  lusts  in  your  ignorance."  ch.  i.  14.  "  This,"  says  Dr. 
Lardner,  "  might  be  very  pertinently  said  to  men  converted  from  Gentilism  to 
Christianity ;  but  no  such  thing  is  ever  said  by  the  apostles  concerning  the 
Jewish  people  who  had  been  favoured  with  the  divine  revelation,  and  had  the 
knowledge  of  the  true  God."  So  in  ch.  ii.  9,  Peter  speaks  of  them  as  "  having 
been  called  out  of  darkness  into  marvellous  light."  The  word  'darkness'  is  one 
which  would  be  naturally  af)plied  to  those  who  had  been  heathens,  but  would 
not  be  likely  to  be  applied  to  those  who  had  had  the  knowledge  of  God  as  re- 
vealed in  the  Jewish  Scriptures.  So  in  ch,  ii.  10,  it  is  expressly  said  of  them, 
«  which  in  time  past  was  not  a  people,  but  are  now  the  people  of  God" — lan- 
guage which  would  not  be  applied  to  tho'se  who  had  been  Jews.  So  also  ch. 
iv.  3,  "  For  the  time  past  of  our  life  may  suffice  us  to  have  wrought  the  will  of 
the  Gentiles,  when  we  walked  in  lasciviousness,  lusts,  excess  of  wine,  revellings, 
banquetings,  and  abominable  idolatries."  Though  the  apostle  here  uses  the 
word  '  ws,'  grouping  himself  with  them,  yet  it  cannot  be  supposed  that  he  means 
to  charge  himself  with  these  things.  It  is  a  mild  and  gentle  way  of  speech, 
adopted  not  to  give  offence,  and  is  such  language  as  a  minister  of  the  gospel 
would  now  use,  who  felt  that  he  was  himself  a  sinner,  in  addressing  a  church 
made  up  of  many  individuals.  Though  it  might  be  true  that  he  had  not  been 
guilty  of  the  particular  offences  which  he  specifies,  yet  in  speaking  in  the  name 
of  the  church,  he  would  use  the  term  we,  and  use  it  honestly  and  correctly.  It 
would  be  true  that  the  church  had  been  formerly  guilty  of  these  things ;  and 
this  would  be  a  much  more  mild,  proper,  and  effective  method  of  address,  than 
to  say  you.  But  the  passages  adduced  here  prove  conclusively  that  some  of 
those  whom  Peter  addresses  in  the  epistle  had  been  formerly  idolaters,  and  had 
been  addicted  to  the  sins  which  idolaters  are  accustomed  to  commit. 

These  considerations  make  it  clear  that  the  epistle  was  addressed  to  those 
Christians  in  general  who  were  scattered  throughout  the  various  provinces  of 
Asia  Minor  which  are  specified  in  ch.  i.  1,  whether  they  had  been  Jews  or  Gen- 
tiles.    It  is  probable  that  the  great  body  of  them  had  been  converted  from  th-« 


INTRODUCTION.  CXIX 

iieathen,  though  there  were  doubtless  Jewish  converts  intermingled  with  them, 
»nd  Peter  uses  such  language  as  would  be  natural  for  one  who  had  been  a  Jew 
himself  in  addressing  those  whom  he  now  regarded  as  the  chosen  of  God. 

§  2.  The  time  and  place  of  writing  the  Epistle. 
On  this  point  also  there  has  been  no  little  diversity  of  opinion.  The  only 
designation  of  the  place  where  it  was  written  which  occurs  in  the  epistle  is  in 
ch.  V.  13  :  "The  church  that  is  at  Babylon,  elected  together  with  you,  saluteth 
you."  From  this  it  is  clear  that  it  was  written  at  Babylon,  but  still  there  has 
been  no  litfcle  difference  of  opinion  as  to  what  place  is  meant  here  by  Babylon. 
Some  have  supposed  that  it  refers  to  the  well-known  place  of  that  name  on  the 
Euphrates ;  others  to  a  Babylon  situated  in  Lower  Egypt ;  others  to  Jerusalem 
or  Rome,  represented  as  Babylon.  The  claims  of  each  of  these  places  it  \9 
proper  to  examine.     The  order  in  which  this  is  done  is  not  material. 

(1.)  The  opinion  that  the  <  Babylon'  mentioned  in  the  epistle  refers  to  a  place 
of  that  name  in  Egypt,  not  far  from  Cairo.  This  opinion  was  held  by  Pearson 
and  Le  Clerc,  and  by  most  of  the  Coptic  interpreters,  who  have  endeavoured 
to  vindicate  the  honour  of  their  own  country,  Egypt,  as  a  place  where  one  of 
the  books  of  Scripture  was  composed.  See  Koppe,  Proleg.  12.  That  there 
was  such  a  place  in  Egypt,  there  can  be  no  doubt.  It  was  a  small  town  to  the 
north-east  of  Cairo,  where  there  was  a  strong  castle  in  the  time  of  Strabo  (i.  17, 
p.  807),  in  which,  under  Tiberias,  there  were  quartered  three  Roman  legions, 
designed  to  keep  the  Egyptians  in  order.  But  there  is  Uttle  reason  to  suppose 
that  there  were  many  Jews  there,  or  that  a  church  was  early  collected  there. 
The  Jews  would  have  been  little  likely  to  resort  to  a  place  which  was  merely 
a  Roman  garrison,  nor  would  the  apostles  have  been  likely  to  go  early  to  such 
a  place  to  preach  the  gospel.  Comp.  Basnage,  Ant.  36,  num.  xxvii.  As  Lard- 
ner  well  remarks,  if  Peter  had  written  an  epistle  from  Egypt,  it  would  have 
been  likely  to  have  been  from  Alexandria.  Besides,  there  is  not  for  the  first 
four  centuries,  any  notice  of  a  church  at  Babylon  in  Egypt ;  a  fact  which  can 
hardly  be  accounted  for,  if  it  had  be.en  supposed  that  one  of  the  sacred  books  had 
been  composed  there.  Lardner,  vol.  vi.  265.  It  may  be  added,  also,  that  as 
there  was  another  place  of  that  name  on  the  Euphrates,  a  place  much  better 
known,  and  which  would  be  naturally  supposed  to  be  the  one  referred  to,  it 
is  probable  that  if  the  epistle  had  been  composed  at  the  Babylon  in  Egypt,  there 
would  have  been  something  said  clearly  to  distinguish  it.  If  the  epistle  was 
written  at  the  Babylon  on  the  Euphrates,  so  well  known  was  that  place  that  no 
one  would  be  likely  to  understand  that  the  Babylon  in  Egypt  was  the  place 
referred  to ;  on  the  other  supposition,  however,  nothing  would  be  more  likely 
than  that  a  mistake  should  occur. 

(2.)  Others  have  supposed  that  Jerusalem  is  intended,  and  that  the  name  was 
given  to  it  on  account  of  its  wickedness,  and  because  it  resembled  Babylon. 
This  was  the  opinion  of  Capellus,  Spanheim,  Hardouin,  and  some  others.  But 
the  objections  to  this  are  obvious:  (1.)  There  is  no  evidence  that  the  name 
Babylon  was  ever  given  to  Jerusalem,  or  so  given  to  it  as  to  make  it  commonly 
understood  that  that  was  the  place  intended  when  the  term  was  employed.  If  not 
80,  its  use  would  be  likely  to  lead  those  to  whom  the  epistle  was  addressed  inta 
a  mistake.  (2.)  There  is  every  reason  to  suppose  that  an  apostle  in  writing  a 
letter,  if  he  mentioned  the  place  at  all  where  it  was  written,  would  mention  the 
real  name.  So  Paul  uniformly  does.  (3.)  The  name  Babylon  is  not  one 
which  an  apostle  would  be  Ukely  to  give  to  Jerusalem ;  certainly  not  as  th« 


CXX  INTRODUCTION. 

name  by  which  it  was  to  be  familiarly  known.  (4.)  If  the  epistle  bad  been 
written  there,  there  is  no  conceivable  reason  why  the  name  of  the  place  should 
not  have  been  mentioned. 

(3.)  Others  have  supposed  that  Rome  is  intended  by  the  name  Babylon. 
This  was  the  opinion  of  many  of  the  Fathers,  and  also  of  Bede,  Valesius,  Gro- 
liu5,  Cave,  Whitby,  and  Lardr.er.  The  principal  reasons  for  this  are,  that  such 
is  the  testimony  of  Papias,  Eusebius  and  Jerome  ;  and  that  at  that  time  Baby- 
lon on  the  Euphrates  was  destroyed.  See  Lardner.  But  the  objections  to  this 
opinion  seem  to  me  to  be  insuperable.  (1.)  There  is  no  evidence  that  at  that 
eark  period  the  name  Babylon  was  given  to  Rome,  nor  were  there  any  existing 
reasons  why  it  should  be.  The  name  is  generally  supposed  to  have  been  ap- 
plied to  it  by  John,  in  the  book  of  Revelation  (ch.  xvi.  19;  xvii.  5;  xviii.  10, 
21),  but  this  was  probably  long  after  this  epistle  was  written,  and  for  reason* 
which  did  not  exist  in  the  time  of  Peter.  There  is  no  evidence  that  it  was 
given  familiarly  to  it  in  the  time  of  Peter,  or  even  at  all  until  after  his  death. 
Certain  it  is,  that  it  was  not  given  so  familiarly  to  it  that  when  the  nam© 
Babylon  was  mentioned  it  would  be  generally  understood  that  Rome  was  in- 
tended. But  the  only  reason  which  Peter  could  have  had  for  mentioning  the 
name  Babylon  at  all  was  to  convey  some  definite  and  certain  information  to 
those  to  whom  he  wrote.  (2.)  As  has  been  already  observed,  the  apostles 
when  they  sent  an  epistle  to  the  churches,  and  mentioned  a  place  as  the  one 
where  the  epistle  was  written,  were  accustomed  to  mention  the  real  place.  (3.) 
It  would  be  hardly  consistent  with  the  dignity  of  an  apostle,  or  any  grave  writer, 
to  make  use  of  what  would  be  regarded  as  a  nickname,  when  suggesting  the 
name  of  the  place  where  he  then  was.  (4.)  If  Rome  had  been  meant,  it  would 
have  been  hardly  respectful  to  the  church  there  which  sent  the  salutation — "The 
church  that  is  at  Babylon,  elected  together  with  you" — to  have  given  it  this 
name.  Feter  mentions  the  church  with  respect  and  kindness,  and  yet  it 
would  have  been  scarcely  regarded  as  kind  to  mention  it  as  a  '  church  in 
bauylon,'  if  he  used  the  term  Babylon,  as  he  must  have  done  on  such  a  suppo- 
sition, to  denote  a  place  of  eminent  depravity.  (.5.)  The  testimony  of  the  Fa- 
thers on  this  subject  does  not  demonstrate  that  Rome  was  the  place  intended. 
So  far  as  appears  from  the  extracts  relied  on  by  Lardner,  they  do  not  give  this 
as  historical  testimony,  but  as  their  own  interpretation,  and  from  any  thing  that 
appears,  we  are  as  well  qualified  to  interpret  the  word  as  they  were.  (6.)  In 
regard  to  the  objection  that  Babylon  was  at  that  time  destroyed,  it  may  be  re- 
marked that  this  is  true  so  far  as  the  original  splendour  of  the  city  was  con 
cerned,  but  still  there  may  have  been  a  sufficient  population  there  to  have  con- 
stituted a  church.  The  destruction  of  Babylon  was  gradual.  It  had  not  be- 
come an  utter  desert  in  the  time  of  the  apostles.  In  the  first  century  of  the 
Christian  era  a  part  of  it  was  inhabited,  though  the  greater  portion  of  its  former 
site  was  a  waste.  See  Notes  on  Isa.  xiii.  19.  Comp.  Diod.  Sic,  ii.  27.  All 
that  time,  there  is  no  improbability  in  supposing  that  a  Christian  church  may 
have  existed  there.  It  should  be  added  here,  however,  that  on  the  supposition 
that  the  word  Babylon  refers  to  Rome,  rests  nearly  all  the  evidence  which 
the  Roman  Catholics  can  adduce  that  the  apostle  Peter  was  ever  at  Rome  at 
all.  There  is  nothing  else  in  the  New  Testament  that  furnishes  the  slightest 
proof  that  he  ever  was  there.  The  only  passage  on  which  Bellarmine  relies 
to  show  that  Peter  was  at  Rome,  is  the  very  passage  now  under  consideration. 
"That  Peter  was  one  time  at  Rome,"  he  says,  "  we  show  first  from  the  testi- 
mony of  Peter  himself,  who  thus  speaks  at  the  end  of  his  first  epistle  :  <  The 


INTRODUCTION.  ftXXl 

Church  that  is  at  Babylon,  elected  together  with  you,  saluteth  you.' "  He  does 
not  pretend  to  cite  any  other  evidence  from  Scripture  than  this  ;  nor  does  any 
other  writer. 

(4.)  There  remains  the  fourth  opinion,  that  the  well-known  Babylon  on  the 
Euphrates  was  the  place  where  the  epistle  was  written.  This  was  the  opinion 
of  Erasmus,  Drusius,  Lightfoot,  Bengel,  Wetstein,  Basnage,  Beausobre,  and 
others.  That  this  is  the  correct  opinion  seems  to  me  to  be  clear  from  the  fol- 
lowing considerations:  (a)  It'is  the  most  natural  and  obvious  interpretation. 
It  is  that  which  would  occur  to  the  great  mass  of  the  readers  of  the  New  Tes- 
tament now,  and  is  that  which  would  have  been  naturally  adopted  by  those  to 
whom  the  epistle  was  sent.  The  word  Babylon,  without  something  to  give  it 
a  different  application,  would  have  been  understood  anywhere  to  denote  the 
well-known  place  on  the  Euphrates,  (b)  There  is,  as  has  been  observed  already, 
no  improbability  that  there  was  a  Christian  church  there,  but  there  are  several 
circumstances  which  render  it  probable  that  this  would  be  the  case:  (1.)  Baby- 
lon had  been  aa  important  place,  and  its  history  was  such,  and  its  relation  to 
the  Jews  such,  as  to  make  it  probable  that  the  attention  of  the  apostles  would 
be  turned  to  it.  (2.)  The  apostles,  according  to  all  the  traditions  which  we 
have  respecting  theni,  travelled  extensively  in  the  East,  and  nothing  would  be 
more  natural  than  that  they  should  visit  Babylon.  (3.)  There  were  many  Jews 
of  the  captivity  remaining  in  that  region,  and  it  would  be  in  the  highest  degree 
probable  that  they  would  seek  to  carry  the  gospel  to  their  own  countrymen 
there.  See  Koppe,  Proleg.,  pp.  16 — 18.  Jos.  Ant.,  B.  xv.,  ch.  ii.,  §  2;  ch.  iii., 
§  1.    Philo.  De  Virtut.,  p.  587. 

These  considerations  make  it  clear  that  the  place  where  the  epistle  was  writ- 
ten was  Babylon  on  the  Euphrates,  the  place  so  celebrated  in  ancient  sacred 
and  profane  history.  If  this  be  the  correct  view,  then  this  is  a  fact  of  much 
interest,  as  showing  that  even  in  apostolic  times  there  was  a  true  church  in  a 
place  once  so  distir;guished  for  splendour  and  wickedness,  and  so  memorable  for 
its  acts  in  oppressing  the  ancient  people  of  God.  Our  information  respecting 
this  church,  however,  ceases  here.  We  know  not  by  whom  it  was  founded  ; 
we  know  not  who  were  its  pastors,  nor  do  we  know  how  long  it  survived.  As 
Babylon,  however,  continued  rapidly  to  decline,  so  that  in  the  second  century 
nothing  remained  but  the  walls  (comp.  Notes  on  Isa.  xiii.  19),  there  is  no  rea- 
son to  suppose  that  the  church  long  existed  there.  Soon  the  ancient  city  be- 
came a  heap  of  ruins,  and  excepting  that  now  and  then  a  Christian  traveller  or 
missionary  has  visited  it,  it  is  not  known  that  a  prayer  has  been  offered  there 
from  generation  to  generation,  or  that  amidst  the  desolations  there  has  been  a 
single  worshipper  of  the  true  God.  See  this  subject  examined  at  length  in 
Bacon's  Lives  of  the  Apostles,  pp.  258 — 263. 

In  regard  to  the  time  when  this  first  epistle  was  written,  nothing  certainly 
can  be  determined.  There  are  no  marks  of  time  in  the  epistle  itself,  and  there 
are  no  certain  data  from  which  we  can  determine  when  it  was  composed. 
Lardner  supposes  that  it  was  in  the  year  63,  or  64,  or  at  the  latest,  65  ;  Mi 
chaelis,  that  it  was  about  the  year  60.  If  it  was  written  at  Babylon,  it  was 
probably  some  time  between  the  year  58  and  61.  The  time  is  not  material, 
and  it  is  impossible  now  to  determine  it. 

§  3.  The  characteristics  of  the  First  Epistle  of  Peter. 
(1.)  The  epistles  of  Peter  are  distinguished  for  great  tenderness  of  mannei, 
and  for  bringing  forward  prominently  the  most  consolatory  parts  of  the  gospeL 


CXXll  INTRODUCTION. 

He  wrote  to  those  who  were  in  affliction  ;  he  was  himseif  an  old  man  (2  Pel. 
i.  14);  he  expected  soon  to  be  with  his  Saviour  ;  he  had  nearly  done  with  the 
conflicts  and  toils  of  life  ;  and  it  was  natural  that  he  should  direct  his  eye  on 
ward,  and  should  dwell  on  those  things  in  the  gospel  which  were  adapted  to 
BUj)port  and  comfort  the  soul.  There  is,  therefore,  scarcely  any  part  of  the 
New  Testament  where  the  ripe  and  mellow  Christian  will  find  more  that  is 
adapted  to  his  matured  feelings,  or  to  which  he  will  more  naturally  turn. 

(2.)  There  is  great  compactness  and  terseness  of  thought  in  his  epistles. 
They  seem  to  be  composed  of  a  succession  of  lexis,  each  one  fitted  to  constitute 
the  subject  of  a  discourse.  There  is  more  that  a  pastor  would  like  to  preach  on 
in  a  course  of  expository  lectures,  and  less  that  he  would  be  disposed  to  pass 
over  as  not  so  well  adapted  to  the  purposes  of  public  instruction,  than  in  almost 
any  other  part  of  the  New  Testament.  There  is  almost  nothing  that  is  local 
or  of  temporary  interest ;  there  are  no  discussions  about  points  pertaining  to 
Jewish  customs  such  as  we  meet  with  in  Paul ;  there  is  little  that  pertains  par- 
ticularly to  one  age  of  the  world  or  country.  Almost  all  that  he  has  written  is 
of  universal  applicability  to  Christians,  and  may  be  read  with  as  much  interest 
and  profit  now  by  us  as  by  the  people  to  whom  his  epistles  were  addressed. 

(3)  There  is  evidence  in  the  epistles  of  Peter  that  the  author  was  well  ac 
quainted  with  the  writings  of  the  apostle  Paul.  See  this  point  illustrated  at 
length  in  Eichhorn,  Einleitung  in  das  Neue  Tes.  viii.  606 — 618,  §  284,  and 
Michaelis,  Intro.,  vol.  iv.  p.  323,  seq.  Peter  himself  speaks  of  his  acquaintance 
with  the  epistles  of  Paul,  and  ranks  them  with  the  inspired  writings.  2  Pet. 
iii.  1.5,  16.  "  Even  as  our  beloved  brother  Paul  also,  according  to  the  wisdom 
given  unto  him,  hath  written  unto  you  ;  as  also  in  all  his  epistles,  speaking  in 
them  of  these  things;  in  which  are  some  things  hard  to  be  understood,  which 
they  that  are  unlearned  and  unstable  wrest,  as  they  do  also  the  other  Scriptures, 
unto  their  own  destruction."  Indeed,  to  any  one  who  will  attentively  compare 
the  epistles  of  Peter  with  those  of  Paul,  it  will  be  apparent  that  he  was  ac- 
quainted with  the  writings  of  the  apostle  of  the  Gentiles,  and  had  become  so 
familiar  with  the  modes  of  expression  which  he  employed  that  he  naturally  fell 
into  it.  There  is  that  kind  of  coincidence  which  would  be  expected  when  one 
was  accustomed  to  read  what  another  had  written,  and  when  he  had  great  re- 
spect for  him,  but  not  that  when  there  was  a  purpose  to  borrow  or  copy  from 
him.     This  will  be  apparent  by  a  reference  to  a  few  parallel  passages. 

PAUL.  PETER. 

Eph.  i.  3.  Blessed  be  the  God  and        I  Pet.  i.  3.   Blessed  be  the  God  and 

Father  of  our  Lord  Jesus  Christ.     See  Father  of  our  Lord  Jesus  Christ, 
also  2  Cor.  i.  3. 

Col.  iii.  8.  But  now  ye  also  put  off        1  Pet.  ii.  1.   Wherefore  laying  aside 

all  these  ;  anger,  wrath,  malice,  bias-  all  malice,  and  all  guile,  and  hypocri- 

phemy,  filthy  communication   out  of  sies,  and   envies,  and  all  evil  speak- 

your  mouth.  ings. 

Eph.  V.  22.    Wives,  submit  your-        1  Pet.  iii.  1.  Likewise  ye  wives,  be 

selves  to  your  own  husbands  as  unto  in  subjection  to  your  own  husbands. 
the  Lord. 

Eph.  v.  21.  Submitting  yourselves  1  Pet.  v.  5.  Yea,  all  of  you  be  sub- 
one  to  another  in  the  fear  of  God.  ject  one  to  another. 

1  Thess.  V.  6.   Let  us  watch  and  be        1  Pet.  v.  8.   Be  sober ;  be  vigilant 

tobcr.  [In  the  Greek  the  same  words,  though 

flit  order  if  rBverfed.] 


INTRODUCTION. 


CXXlll 


1  Cor.  xvi.  20.  Greet  ye  one  an- 
other with  an  holy  kiss,  2  Cor.  xiii.  12. 
Kom.  xvi.  16.   1  Thess.  v.  26. 

Rom.  viii.  18.  The  glory  that  shall 
be  revealed  unto  us. 

Rom.  iv.  24.  If  we  believe  on  him 
that  raised  up  Jesus  our  Lord  from  the 
dead. 

Rom.  xiii.  1,  3,  4.  Let  every  soul 
be  subject  unto  the  higher  powers. 
For  there  is  no  power  but  of  God  ;  the 
powers  that  be  are  ordained  of  God.  .  . 
Do  that  which  is  good,  and  thou  shall 
have  praise  of  the  same.  .  .  For  he  is  a 
minister  of  God,  a  revenger  to  execute 
wrath  upon  him  that  doeth  evil.  See 
also  the  following  passages  : 

Rom.  xii.  6,  7. 

1  Tim.  ii.  9. 

1  Tim.  V.  5. 


1  Pet.  V.  14.  Greet  ye  one  anothef 
with    a    kiss   of    love    (fV    ^t>.-/j^uarc 

1  Pet.  V.  1.  The  glory  that  shall  be 
revealed. 

1  Pet.  iv  21.  Who  by  him  do  be- 
lieve in  God,  that  raised  him  up  from 
the  dead. 

1  Pet.  ii.  13,  14.  Submit  yourselves 
to  every  ordinance  of  man  for  the 
Lord's  sake  ;  whether  it  be  to  the 
king,  as  supreme ;  or  unto  governors, 
as  unto  them  that  are  sent  by  him  for 
the  punishment  of  evil  doers,  and  for 
the  praise  of  them  that  do  well. 


1  Pet.  iv.  10. 
1  Pet.  iii.  3. 
1  Pet.  iii.  5. 


These  coincidences  are  not  such  as  would  occur  between  two  authors  wn&n 
one  had  no  acquaintance  with  the  writings  of  the  other,  and  they  thus  demon- 
strate, what  may  be  implied,  in  2  Pet.  iii.  15,  that  Peter  was  familiar  with  the 
epistles  of  Paul.  This  also  would  seem  to  imply  that  the  epistles  of  Paul 
were  in  general  circulation. 

(4.)  "In  the  structure  of  his  periods,"  says  Michaelis,  «  St.  Peter  has  this 
peculiarity,  that  he  is  fond  of  beginning  a  sentence  in  such  a  manner  that  it 
shall  refer  to  a  principal  word  in  the  preceding.  The  consequence  of  this  struc- 
ture is,  that  the  sentences,  instead  of  being  rounded,  according  to  the  manner 
of  the  Greeks,  are  drawn  out  to  a  great  length  ;  and  in  many  places  where  we 
should  expect  that  a  sentence  would  be  closed,  a  new  clause  is  attached,  and 
another  again  to  this,  so  that  before  the  whole  period  comes  to  an  end,  it  con- 
tains parts  which,  at  the  commencement  of  the  period,  do  not  appear  to  have 
been  designed  for  it."  This  manner  of  writing  is  also  found  often  in  the  epis- 
tles of  Paul. 

The  canonical  authority  of  this  epistle  has  never  been  disputed.  For  a  view 
of  the  contents  of  it,  see  the  analyses  prefixed  to  the  several  chapters. 


THE  FIRST 
EPISTLE  GENERAL  OF  PETEE. 


PETER,  an  apostle  of  Jesus 
Christ,  to  the  strangers  scat- 

a  Ac.  8.  4. 

CHAPTER  I. 

ANALYSIS    OF    THE    CHAPTER. 

This  epistle  was  evidently  addressed 
to  those  who  were  passing  through  se- 
vere trials,  and  probably  to  those  who 
were,  at  that  time,  enduring  persecu- 
tion, ch.  i.  6,7;  iii.  14;  vi.  1, 12— 19. 
The  main  object  of  this  chapter  is  to 
comfort  them  in  their  trials;  to  suggest 
such  considerations  as  would  enable 
them  to  bear  them  with  the  right  spirit, 
and  to  show  the  sustaining,  elevating, 
and  purifying  power  of  the  gospel.  In 
doing  this,  the  apostle  adverts  to  the 
following  considerations : 

1.  He  reminds  them  that  they  were 
the  elect  of  God  ;  that  they  had  been 
chosen  according  to  his  foreknowledge, 
by  the  sanctifying  agency  of  the  Holy 
Ghost,  and  in  order  that  they  might  be 
obedient,  vs.  1,  2. 

2.  He  reminds  them  of  the  lively 
hope  to  which  they  had  been  begotten, 
and  of  the  inheritance  that  was  reserved 
for  them  in  heaven.  That  inheritance 
was  incorruptible,  and  undefiled,  and 
glorious ;  it  would  be  certainly  theirs, 
lor  they  would  be  kept  by  the  power 
of  God  unto  it,  though  now  they  were 
subjected  to  severe  trials,  vs.  3 — 6. 

3.  Even  now  they  could  rejoice  in 
hope  of  that  inheritance  (ver.  6)  ;  their 
trial  was  of  great  importance  to  them- 
selves in  order  to  test  the  genuineness 
of  their  piety  (ver.  7) ;  and  in  the 
midst  of  all  their  suflerings  they  could 


tered*  throughout  Pontus,  Gala- 
tia,  Cappadocia,  Asia,  and  Bi- 
thynia, 


rejoice  in  the  love  of  their  unseen 
Saviour  (ver.  8)  ;  and  they  would  cer- 
tainly obtain  the  great  object  for  which 
they  had  believed  —  the  salvation  of 
their  souls,  ver.  9.  By  these  considera- 
tions the  apostle  would  reconcile  them 
to  their  sufferings;  for  they  would  thus 
show  the  genuineness  and  value  of 
Christian  piety,  and  would  be  admitted 
at  last  to  higher  honour. 

4.  The  apostle  proceeds,  in  order 
further  to  reconcile  them  to  their  suffer- 
ings, to  say  that  the  nature  of  the  sal- 
vation which  they  would  receive  had 
been  an  object  of  earnest  inquiry  by  the 
prophets.  They  had  searched  diligently 
to  know  precisely  what  the  spirit  by 
which  they  were  inspired  meant  by  the 
revelations  given  to  them,  and  they 
had  understood  that  they  ministered  to 
the  welfare  of  those  who  should  come 
after  them.  vs.  10 — 12.  Those  who 
thus  suffered  ought,  therefore,  to  rejoice 
in  a  salvation  which  had  been  revealed 
to  them  in  this  manner;  and  in  the 
fact  that  they  had  knowledge  which 
had  not  been  vouchsafed  even  to  the 
prophets;  and  under  these  circum- 
stances they  ought  to  be  willing  to 
bear  the  trials  which  had  ceen  brought 
upon  them  by  a  religion  to  communi- 
cated to  them. 

6.  In  view  of  these  things,  the  apos- 
tle (vs.  13 — 17)  exhorts  them  to  be 
faithful  and  persevering  to  the  end.  In 
anticipation  of  what  was  to  be  revealed 
to  them  at  the  final  day,  they  should 
(124) 


A.D.  60.] 


CHAPTER  1. 


125 


be  sober  and  obedient ;  and  as  he  who 
had  called  them  into  his  kingdom  was 
holy,  so  it  became  them  to  be  holy  also. 

6.  This  consideration  is  enforced 
(vs.  18 — 21)  by  a  reference  to  the  price 
that  was  paid  for  their  redemption. 
They  should  remember  that  they  had 
been  redeemed,  not  with  silver  and 
gold,  but  with  the  precious  blood  of 
Christ.  He  had  been  appointed  from 
eternity  to  be  their  Redeemer ;  he  had 
been  manifested  in  those  times  for  them ; 
he  had  been  raised  from  the  dead  for 
them,  and  their  faith  and  hope  were 
through  him.  For  these  reasons  they 
ought  to  be  steadfast  in  their  attach- 
ment to  him. 

7.  The  apostle  enjoins  on  them  the 
especial  duty  of  brotherly  love.  vs.  22, 
23.  They  had  purified  their  hearts  by 
obeying  the  truth,  and  as  they  were  all 
one  family,  they  should  love  one  an- 
other fervently.  Thus  they  would  show 
to  their  enemies  and  persecutors  the 
transforming  nature  of  their  religion, 
and  furnish  an  impressive  proof  of  its 
reality. 

8.  To  confirm  all  these  views,  the 
apostle  reminds  them  that  all  flesh  must 
soon  die.  The  glory  of  man  would 
fade  away.  Nothing  would  abide  but 
the  word  of  the  Lord.  They  themselves 
would  soon  die,  and  be  released  from 
their  troubles,  and  they  should  be  will- 
ing, therefore,  to  bear  trials  for  a  httle 
time.  The  great  and  the  rich,  and 
those  apparently  more  favoured  in  this 
life,  would  soon  disappear,  and  all  the 
splendour  of  their  condition  would  van- 
ish ;  and  they  should  not  envy  them, 
or  repine  at  their  own  more  humble 
and  painful  lot.  vs.  24,  25.  The  keen- 
est sufferings  here  are  brief,  and  the 
highest  honours  and  splendours  of  life 
here  soon  vanish  away,  and  our  main 
solicitude  should  be  for  the  eternal  in- 
heritance. Having  the  prospect  of  that, 
and  building  on  the  sure  word  of  God, 
which  abides  for  ever,g^e  need  not 
ahrink  from  the  trials  appointed  to  us 
Here  below. 

11* 


1.  Peter,  an  apostle  of  Jesus  Christ^ 
On  the  word  apostle,  see  Notes  on 
Rom.  i.  1.  1  Cor.  ix.  1,  seq.  IT  To  the 
strangers.  In  the  Greek,  the  word 
<  elect'  (see  ver.  2)  occurs  here  :  fxXf;e- 
rotj  7tap£rtt5>j^oij,  *to  the  elect  strangers.' 
He  here  addresses  them  as  elect;  in  the 
following  verse  he  shows  them  in  what 
way  they  were  elected.  See  the  Notes 
there.  The  word  rendered  strangers 
occurs  only  in  three  places  in  the  New 
Testament;  Heb.  xi.  13,  and  1  Pe».  ii. 
11,  where  it  is  rendered  pilgrims,  and 
in  the  place  before  us.  See  Notes  on 
Heb.  xi.  13.  The  word  means  literally 
a  by-resident,  a  sojourner  among  a 
people  not  one's  own.  —  Robinsoti. 
There  has  been  much  diversity  of  opi- 
nion as  to  the  persons  here  reiferred  to, 
some  supposing  that  the  epistle  was 
written  to  those  who  had  been  Jews, 
who  were  now  converted,  and  who 
were  known  by  the  common  appellation 
among  their  countrymen  as  <  the  scat- 
tered abroad,'  or  the  <  dispersion  ;'  that 
is,  those  who  w.ere  strangers  or  sojourn- 
ers away  from  their  native  land  ;  others, 
that  the  reference  is  to  those  who  were 
called,  among  the  Jews,  ♦  proselytes  of 
the  gate,'  or  those  who  were  admitted 
to  certain  external  privileges  among  the 
Jews  (see  Notes  on  Matt,  xxiii.  15); 
and  others,  that  the  allusion  is  to  Chris- 
tians as  such,  without  reference  to  their 
origin,  and  who  are  spoken  of  as 
strangers  and  pilgrims.  That  the  apos- 
tle did  not  write  merely  to  those  who 
had  been  Jews,  is  clear  from  ch.  iv.  3, 
4  (comp.  Intro.,  §  1);  and  it  seems 
probable  that  he  means  here  Christians 
as  such,  without  reference  to  their  ori- 
gin, who  were  scattered  through  the 
various  provinces  of  Asia  Minor.  Yet 
it  seems  also  probable  that  he  did  not 
use  the  term  as  denoting  that  they 
were  '  strangers  and  pilgrims  on  the 
earth,'  or  with  reference  to  the  fact  that 
the  earth  was  not  their  home,  as  the 
word  is  used  in  Heb.  xi.  13,  but  that 
he  used  the  term  as  a  Jew  would  natu- 
rally use  it,  accustomed,  as  he  was,  tc 


126 


I.  PETER. 


[A.  D.  60 


2  Elect"  according  to  the  fore- 

aEp.  1.4. 


employ  it  as  denoting  his  own  country- 
men dwelling  in  distant  lands.  He 
would  regard  them  still  as  the  people 
of  God,  though  dispersed  abroad ;  as 
those  who  were  away  from  what  was 
properly  the  home  of  their  fathers.  So 
Peter  addresses  these  Christians  as  the 
people  of  God,  now  scattered  abroad; 
as  similar  in  their  condition  to  the  Jews 
who  had  been  dispersed  among  the 
Gentiles.  Comp.  the  Intro.,  §  1.  It 
is  not  necessarily  implied  that  these 
persons  were  strangers  to  Peter,  or  that 
he  had  never  seen  them;  though  this 
was  not  improbably  the  fact  in  regard 
to  most  of  them.  H  Scattered.  Gr., 
Of  the  dispersion  (Siaffrtopaj)  ;  a  term 
which  a  Jew  would  be  likely  to  use 
who  spoke  of  his  countrymen  dwelling 
among  the  heathen.  See  Notes  on 
John  vii.  35,  and  James  i.  1,  where  the 
same  Greek  word  is  found.  It  does 
not  elsewhere  occur  in  the  New  Testa- 
ment. Here,  however,  it  is  applied  to 
Christians  as  dispersed  or  scattered 
abroad.  IT  Throughout  Pontiis,  &c. 
These  were  provinces  of  Asia  Minor. 
Their  position  may  be  seen  in  the  map 
prefixed  to  the  Acts  of  the  Ap  -stJes 
On  the  situation  of  Pontus,  see  i.'i  '•  * 
on  Acts  ii.  9.  IT  Galatia.  0\,  lue 
situation  of  this  province,  and  its  his- 
tory, see  Intro,  to  the  Notes  on  Gala- 
tians,  §  1.  IT  Cappadocia.  See  Notes, 
Acts  ii.  9.  ^  Asia.  Meaning  a  pro- 
vince of  Asia  Minor,  of  which  Ephesus 
was  the  capital.  Notes,  Acts  ii.  9. 
H  And  Bithynia.  See  Notes  on  Acts 
xvi.  7. 

2.  Elect.  That  is,  chosen.  The 
meaning  here  is  that  they  were  in  fact 
chosen.  The  word  does  not  refer  to 
the  purpose  to  choose,  but  to  the  fact 
that  they  were  chosen  or  selected  by 
God  as  his  people.  It  is  a  word  com- 
monly applied  to  the  people  of  God  as 
being  chosen  out  of  the  world,  and 
called  to  be  his.     The  use  of  the  word 


knowledge*  of  God  the  Father^ 

&R0.8.  29. 


does  not  determine  whether  God  had  a 
previous  eternal  purpose  to  choose  thent' 
or  not.  That  must  be  determined  by 
something  else  than  the  mere  use  of 
the  term.  This  word  has  reference  t( 
the  act  of  selecting  them,  without  throw- 
ing any  light  on  the  question  why  it 
was  done.  See  Matt.  xxiv.  22,  24,  31 
Mark  xiii.  20.  Luke  xviii.  7.  Rom 
viii.  33.  Col.  iii.  12.  Comp.  Notes  on 
John  XV.  16.  The  meaning  is,  tha» 
God  had,  on  some  account,  a  preference 
for  them  above  others  as  his  people, 
and  had  chosen  them  from  the  midst 
of  others  to  be  heirs  of  salvation.  The 
word  should  be  properly  understood  as 
applied  to  the  act  of  choosing  them,  not 
to  the  purpose  to  choose  them  ;  the 
fact  of  his  selecting  them  to  be  his, 
not  the  doctrine  that  he  would  choose 
them  ;  and  is  a  word,  therefore,  which 
should  be  freely  and  gratefully  used  by 
all  Christians,  for  it  is  a  word  in  fre- 
quent use  in  the  Bible,  and  there  is 
nothing  for  which  men  should  be  more 
grateful  than  the  fact  that  God  has 
chosen  them  to  salvation.  Elsewhere 
we  learn  that  the  purpose  to  choose 
them  was  eternal,  and  thdt  the  reason 
of  it  was  his  own  good  pleasure.  See 
Notes  on  Eph.  i.  4,  .5.  We  are  here 
also  informed  that  it  was  in  accordance 
with  "the  foreknowledge  of  God  the 
Father."  II  According  to  the  fore- 
knowledge of  God  the  Father.  The 
Father  is  regarded,  in  the  Scriptures, 
as  the  Author  of  the  plan  of  salvation, 
and  as  hi^ving  chosen  his  people  to  life, 
and  given  them  to  his  Son  to  redeem 
and  save.  John  vi.  37,  6.5;  xvii.  2,  6, 
11.  It  is  affirmed  here  that  the  fact 
that  they  were  elect  was  in  some  sense 
in  accordance  with  the  'foreknowledge 
of  God.'  On  the  meaning  of  the  phrase, 
see  Notes  on  Rom.  viii.  29.  The  pas- 
sage does  ^t  affirm  that  the  thing 
which  God  '  foreknew,'  and  which  was 
the  reason  of  their  being  chosen,  was 


A.  D.  00.] 


through    sanctification"   of   the 

a2Th.  2.  13. 

that  they  would  of  themselves  be  dis- 
posed to  embrace  the  offer  of  salvation. 
The  foreknowledge  referred  to  might 
have  been  of  many  other  things  as 
constituting  the  reason  which  operated 
in  tne  case ;  and  it  is  not  proper  to 
assume  that  it  could  have  been  of  this 
alone.  It  may  mean  that  God  fore- 
knew all  the  events  which  would  ever 
occur,  and  that  he  saw  reasons  why 
they  should  be  selected  rather  than 
others ;  or  that  he  foreknew  all  that 
could  be  made  to  bear  on  their  salva- 
tion ;  or  that  he  foreknew  all  that  he 
would  himself  do  to  secure  their  salva- 
tion ;  or  that  he  foreknew  them  as  hav- 
ing been  designated  by  his  own  eternal 
counsels;  or  that  he  foreknew  all  that 
could  be  accomplished  by  their  instru- 
mentality ;  or  that  he  saw  that  they 
would  believe;  but  it  should  not  be 
assumed  that  the  word  means  necessa- 
rily any  one  of  these  things.  The 
simple  fact  here  affirmed,  which  no  one 
can  deny,  is,  that  there  \v as  foreknow- 
ledge in  the  case  on  the  part  of  God. 
It  was  not  the  result  of  ignorance  or 
of  blind  chance  that  they  were  selected. 
But  \i  foreknown,  must  it  not  be  cer- 
tain ?  How  could  a  thing  which  is 
foreknown  be  contingent  or  doubtful  1 
The  essential  idea  here  is,  that  the  ori- 
ginal choice  was  on  the  part  of  God, 
And  not  on  their  part,  and  that  this 
choice  was  founded  on  what  he  before 
knew  to  be  best.  He  undoubtedly  saw 
good  and  sufficient  reasons  why  the 
choice  should  fall  on  them.  I  do  not 
know  that  the  reasons  why  he  did  it 
are  revealed,  or  that  they  could  be 
fully  comprehended  by  us  if  they  were. 
I  am  quite  certain  that  it  is  not  stated 
that  it  is  because  they  would  be  more 
disposed  of  themselves  to  embrace  the 
Saviour  than  others  ;  for  the  Scriptures 
abundantly  teach,  what  every  regene- 
rated person  feels  to  be  true,  that  the 
(act  that  we  are  disposed  to  embra':e 


CHAPTER  I. 

Spirit, 


unto*    obedience 

6Ro.  16.26. 


127 

and 


the  Saviour  is  to  be  traced  to  a  divine 
influence  on  our  hearts,  and  not  to  our- 
selves. See  John  vi.  6.5,  Rom.  ix.  16. 
Titus  iii.  5.  Ps.  ex.  2,  3.  M  Through 
sanctijication  of  the  Spirit.  The  Holy 
Spirit,  the  third  person  of  the  Trinity. 
The  Greek  is,  « by  (iv)  sanctification 
of  the  Spirit;'  that  is,  it  was  by  this 
influence  or  agency.  The  election  that 
was  purposed  by  the  Father  was  car- 
ried into  effect  by  the  agency  of  the 
Spirit  in  making  them  holy.  The 
word  rendered  sanctiJica,.ion  (wyuto/xo^), 
is  not  used  here  in  its  usual  and  tech- 
nical sense  to  denote  the  progressive 
holiness  of  believers,  but  in  its  more 
primitive  and  usual  sense  of  holiness. 
Comp.  Notes,  1  Cor.  i.  30.  It  means 
here  the  being  made  holy  ,•  and  the 
idea  is,  that  we  become  in  fact  the 
chosen  or  elect  of  God  by  a  work  of 
the  spirit  on  our  hearts  making  us  holy , 
that  is,  renewing  us  in  the  divine  im- 
age. We  are  chosen  by  the  Father, 
but  it  is  necessary  that  the  heart  should 
be  renewed  and  made  holy  by  a  work 
of  grace,  in  order  that  we  may  actually 
become  his  chosen  people.  Though  we 
are  sinners,  he  proposes  to  save  us;  but 
we  are  not  saved  in  our  sins,  nor  can 
we  regard  ourselves  as  the  children  of 
God  until  we  have  evidence  that  we 
are  born  again.  The  purpose  of  God 
to  save  us  found  us  unholy,  and  wo 
become  in  fact  his  friends  by  being  re- 
newed in  the  temper  of  our  mind.  A 
man  has  reason  to  think  that  he  is  one 
of  the  elect  of  God  just  so  far  as  he  has 
evidence  that  he  has  been  renewed  by 
the  Holy  Spirit,  and  so  far  as  he  has 
holiness  of  heart  and  life,  and  no  fae- 
THEU.  IT  Unto  obedience  and  sprink- 
ling of  the  blood  of  Jesus  Christ.  This 
expresses  the  design  for  which  they 
had  been  chosen  by  the  Father,  and 
renewed  by  the  Spirit.  It  was  that 
they  .•might  obey  God,  and  lead  holy 
lives.    On  the  phrase  ♦  unto  obedience,' 


128 

sprinkling*  of  the  blood  of  Jesus 
Christ;  Grace  unto  you,  and 
peace,  be  multiplied/ 

3   Blessed "=  be  the  God    and 

a  He.  12.  24.  h  Jude  2.  c  2  Co.  1.  3. 


I.  PETER.  [A.  D.  60. 

Father  of  our  Lord  Jesus  Christ, 
which  according  to  his '  abundant 
"^ mercy  hath  begotten  us  again' 
unto  a  lively  hope  by  the  resur- 

^much.  fiEp.  2.  4.  cJno.  3.  3,  5 


see  Notes  on  Rom.  i.  5.  The  phrase 
«unto  sprinkling  of  the  blood  of  Jesus 
CJl  rist,'  means  to  cleansing  from  sin, 
or  to  holiness,  since  it  was  by  the 
sprinkling  of  that  blood  that  they  were 
to  be  made  holy.  See  it  explained  in 
the  Notes  on  Heb.  ix.  18—23 ;  xii.  24. 
^  Grace  unto  you,  and  peace,  he  mul- 
tiplied. Notes,  Rom.  i.  7.  The  phrase 
'  be  multiplied'  means,  <  may  it  abound,' 
or  '  may  it  be  conferred  abundantly  on 
you.'  From  this  verse  we  may  learn 
that  they  who  are  chosen  should  be 
holy.  Just  in  proportion  as  they  have 
evidence  that  God  has  chosen  them  at 
all,  they  have  evidence  that  he  has 
chosen  them  to  be  holy  ;  and  in  fact, 
all  the  evidence  which  any  man  can 
have  that  he  is  among  the  elect  is,  that 
he  16  practically  a  holy  man,  and  de- 
sires to  become  more  and  more  so.  No 
man  can  penetrate' the  secret  counsels 
of  the  Almighty.  No  one  can  go  up 
to  heaven  and  inspect  the  book  of  life 
to  see  if  his  name  be  there.  No  one 
should  presume  that  his  name  is  there 
without  evidence.  No  one  should  de- 
pend on  dreams,  or  raptures,  or  visions, 
as  proof  that  his  name  is  there.  No 
one  should  expect  a  new  revelation  de- 
claring to  him  that  he  is  among  the 
elect.  All  the  proof  which  any  man 
can  have  that  he  is  among  the  chosen 
of  God  is  to  be  found  in  the  evidences 
of  personal  piety ;  and  any  man  who 
is  willing  to  be  a  true  Christian  may 
have  all  that  evidence  in  his  own  case. 
If  any  one,  then,  wishes  to  settle  the 
question  whether  he  is  among  the  elect 
or  not,  the  way  is  plain.  Let  him  be- 
come a  true  Christian,  and  the  wh'ole 
matter  is  determined,  for  that  is  all  the 
proof  which  any  one  has  that  he  is 
chosen   to   salvation.     Till  a  man  is 


willing  to  do  that,  he  should  not  com- 
plain of  the  doctrine  of  election.  If  he 
is  not  willing  to  become  a  Christian 
and  to  be  saved,  assuredly  he  should 
not  complain  that  those  who  are  think 
that  they  have  evidence  that  they  are 
the  chosen  of  God. 

3.  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ.  See  Notes 
on  2  Cor.  i.  3.  |  Which  according  to 
his  abundant  mercy.  Marg.,  as  in  the 
Greek,  much.  The  idea  is,  that  there 
was  great  mercy  shown  them  in  the 
fact  that  they  were  renewed.  They 
had  no  claim  to  the  favour,  and  thf 
favour  was  great.  Men  are  not  begot 
ten  to  the  hope  of  heaven  because  thej 
have  any  claim  on  God,  or  because  i» 
would  not  be  right  for  him  to  withhold 
the  favour.  See  Notes  on  Eph.  ii.  4. 
^  Hath  begotten  us  again.  The  mean- 
ing is,  that  as  God  is  the  Author  of  our 
life  in  a  natural  sense,  so  he  is  the 
Author  of  our  second  life  by  regenera- 
tion. The  Saviour  said  (John  iii.  3), 
that  «  Except  a  man  be  born  again,'* 
or  begotten  again  (yeirv^^  avw^fv), 
"  he  cannot  see  the  kingdom  of  God." 
Peter  here  affirms  that  that  change  had 
occurred  in  regard  to  himself  and  those 
whom  he  was  addressing.  The  word 
used  here  as  a  compound  (dvayswdu) 
does  not  elsewhere  occur  in  the  New 
Testament,  though  it  corresponds  en- 
tirely with  the  words  used  by  the  Sa- 
viour in  John  iii.  3,  5,  7.  Perhaps  the 
phrase  «  begotten  again'  would  be  better 
in  each  instance  where  the  word  occurs, 
the  sense  being  rather  that  of  being 
begotten  again,  than  of  being  borrt 
again.  IT  Unto  a  lively  hope.  The 
word  lively  we  now  use  commonly  in 
the  sense  of  active,  animated,  quick  ; 


A.  D.  60.] 

rection*  of  Jesus  Christ  from  the 
dead, 


CHAPTER  1. 

4  To  an  inheritance* 


1^ 


alCo.  15.20. 


living,  in  contradistinction  from  that 
which  is  dead.  The  hope  which  they 
had  had  living  power.  It  was  not  cold, 
inoperative,  dead.  It  was  not  a  mere 
form  ;  or  a  mere  speculation  ;  or  a  mere 
sentiment ;  it  was  that  which  was  vital 
to  their  welfare,  and  which  was  active 
and  powerful.  On  the  nature  of  Ao/7e, 
see  Notes  on  Rom.  viii.  24.  Comp. 
Eph.  ii.  12.  ^  By  the  resurrection  of 
Jesus  Christ  from  the  dead.  The 
resurrection  of  the  Lord  Jesus  is  the 
foundation  of  our  hope.  It  was  a  con- 
firmation of  what  he  declared  as  truth 
when  he  lived  ;  it  was  a  proof  of  the 
doctrine  of  the  immortality  of  the  soul ; 
it  was  a  pledge  that  all  who  are  united 
to  him  will  be  raised  up.  See  Notes 
on  1  Cor.  XV.  1  —  20.  2  Tim.  i.  10. 
I  Thess.  iv.  14.  On  this  verse  we 
may  remark,  that  the  fact  that  Chris- 
tians are  choseii  to  salvation  should 
be  a  subject  of  gratitude  and  praise. 
Every  man  should  rejoice  that  any  of 
the  race  may  be  saved,  and  the  world 
should  be  thankful  for  every  new  in- 
stance of  divine  favour  in  granting  to 
any  one  a  hope  of  eternal  life.  Espe- 
cially should  this  be  a  source  of  joy  to 
true  Christians.  Well  do  they  know 
that  if  God  had  not  chosen  them  to 
salvation,  they  would  have  remained 
as  thoughtless  as  others;  if  he  had  had 
no  purpose  of  rmTcy  towards  them,  they 
would  never  have  been  saved.  As- 
suredly if  there  is  any  thing  for  which 
a  man  should  be  grateful,  it  is  that  God 
has  so  loved  him  as  to  give  him  the 
hope  of  eternal  life  ;  and  if  he  has  had 
an  eternal  purpose  to  do  this,  our  gra- 
titude should  be  proportionably  in- 
creased. 

4.  To  an  inheritance.  Through 
the  resurrection  of  the  Lord  Jesus  we 
now  cherish  the  hope  of  that  future 
inheritance  in  heaven.  On  the  word 
inheritance,  see  Notes  on  Acts  xx.  32. 


incor- 
ruptible, and  undefiled,  and  that 

6  He.  9.  15. 

Eph.  i.  11,  14,  18.  Col.  i.  12.  Chris- 
tians  are  regarded  as  the  adopted  chil- 
dren of  God,  and  heaven  is  spoken  of 
as  their  inheritance — as  what  their  Fa- 
ther will  bestow  on  them  as  the  proof 
of  his  love.  ^Incorruptible.  It  will  not 
fade  away  and  vanish,  as  that  which 
we  inherit  in  this  world  does.  See  the 
word  explained  in  the  Notes  on  1  Cor. 
ix.  25;  The  meaning  here  is,  that  the 
inheritance  will  be  imperishable,  or 
will  endure  for  ever.  Here,  to  what- 
ever \je  may  be  heirs,  we  must  soon 
part  with  the  inheritance  ;  there  it  will 
be  eternal.  T[  And  undefiled.  See 
Notes,  Heb.  vii.  26 ;  xiii.  4.  James  i. 
27.  The  word  does  not  elsewhere  oc- 
cur in  the  New  Testament.  As  applied 
to  an  inheritance,  it  means  that  it  will 
be  pure.  It  will  not  have  been  ob- 
tained by  dishonesty,  nor  will  it  be  held 
by  fraud;  it  will  not  be  such  as  will 
corrupt  the  soul,  or  tempt  to  extrava- 
gance, sensuality,  and  lust,  as  a  rich 
inheritance  often  does  here ;  it  will  be 
such  that  its  eternal  enjoyment  will 
never  tend  in  any  manner  to  defile  the 
heart.  «'  How  many  estates,"  says 
Benson,  "  have  been  got  by  fraudulent 
and  unjust  methods ;  by  poisoning,  or 
in  some  other  way  murdering  the  right 
heir;  by  cheating  of  helpless  orphans; 
by  ruining  the  fatherless  and  widows  ; 
by  oppressing  their  neighbours,  or  grind- 
ing the  faces  of  the  poor,  and  taking 
their  garments  or  vineyards  from  them  ! 
But  this  future  inheritance  of  the  saints 
is  stained  by  none  of  these  vices  ;  'tis 
neither  got  nor  detained  by  any  of  these 
methods;  nor  shall  persons  polluted 
with  vice  have  any  share  in  it."  Here 
no  one  can  be  heir  to  an  inheritance 
of  gold  or  houses  without  danger  of 
soon  sinking  into  indolence,  eifeminacy, 
or  vice  ;  there  the  inheritance  may  be 
enjoyed  for  ever,  and  the  soul  conti- 
nually advance  in  knowledge,  holiness, 


130 


I.  PETER. 


[A.D.  60. 


fadeth"  net   away,  reserved 
heaven  for  'you, 


and  the  active  service  of  God.  IT  And 
that,  fadeth  not  away.  Gr.  aixd^avtov- 
This  word  occurs  nowhere  else  in  the 
New  Testament,  though  the  word 
afiapdptivoi  (amarantine),  occurs  in 
ch.  V.  4,  applied  to  a  crown  or  garland 
The  word  is  properly  applied  to  that 
which  does  not  fade  or  wither,  in  con- 
tradistinction from  a  flower  that  fades 
It  may  then  denote  any  thing  that  is 
enduring,  and  is  applied  to  the  future 
inheritance  of  the  saints  to  describe  its 
perpetuity  in  all  its  brilliance  and 
splendour,  in  contrast  with  the  fading 
nature  of  all  that  is  earthly.  The  idea 
here,  therefore,  is  not  precisely  the 
same  as  is  expressed  by  the  word  <  in- 
corruptible.' Both  words  indeed  de- 
note perpetuity,  but  that  refers  to  per- 
petuity in  contrast  with  decay,-  this 
denotes  perpetuity  in  the  sense  that 
every  thing  there  will  be  kept  in  its 
original  brightness  and  beauty.  The 
crown  of  glory,  though  worn  for  mil- 
lions of  ages,  will  not  be  "dimmed  ;  the 
golden  streets  will  lose  none  of  their 
lustre ;  the  flowers  that  bloom  on  the 
banks  of  the  river  of  life  will  always  be 
as  rich  in  colour,  and  as  fragrant,  as 
when  we  first  behold  them.  J  Reserved 
in  heaven  for  you.  Marg.  us.  The 
difference  in  the  text  and  the  margin 
arises  from  the  various  readings  in 
MSS.  The  common  reading  is  <  for 
you.'  The  sense  is  not  materially  af- 
fected. The  idea  is,  that  it  is  an  in- 
heritance appointed  for  us,  and  kept  by 
one  who  can  make  it  sure  to  us,  and 
who  will  certainly  bestow  it  upon  us. 
Comp.  Notes  on  Malt.  xxv.  34.  John 
xiv.  2.  Col.  i.  5. 

5.  Who  are  kept  by  the  power  of  God. 
That  is,  'kept'  or  preserved  in  the  faith 
and  hope  of  the  gospel ;  who  are  pre- 
served from  aposlacy ;  or  so  kept  that 
you  will  finally  obtain  salvation.  The 
word  which  is  here  used  and  rendered 


5  Who  are  kepf'by  thepowei 
of  God  through  faith'' unto  salva- 


c  Jude  1.  24. 


dEp.  2.  8. 


kept  (^povpiio — phroureo),  is  rendered 
in  2  Cor.  xi.  32,  kept  with  a  garrison  ; 
in  Gal.  iii.  23,  and  here,  kept ;  in  Phil, 
iv.  7,  shall  keep.  It  does  not  elsewhere 
occur  in  the  New  Testament.  It  means 
to  keep  as  in  a  garrison  or  fortress ;  or 
as  with  a  military  watch.  The  idea 
is,  that  there  was  a  faithful  guardian- 
ship exercised  over  them  to  save  them 
from  danger,  as  a  castle  or  garrison  is 
watched  to  guard  it  against  the  ap- 
p»"oach  of  an  enemy.  The  meaning  is 
that  they  were  weak  in  themselves,  and 
were  surrourjded  by  temptations;  and 
tlTat  the  only  reason  why  they  were 
preserved  was,  that  God  exerted  his 
power  to  keep  them.  The  only  reason 
which  any  Christians  have  to  suppose 
they  will  ever  reach  heaven  is  the  fact 
that  God  keeps  them  by  his  own  power. 
Comp.  Notes,  Phil.  i.  6.  2  Tim.  i.  12; 
iv.  18.  If  it  were  left  to  the  will  of 
man  ;  to  the  strength  of  his  own  resolu- 
tions; to  his  power  to  meet  temptations, 
and  to  any  probability  that  he  would 
of  himself  continue  to  walk  in  the  path 
to  life,  there  would  be  no  certainty  that 
any  one  would  be  saved.  %  Through 
faith.  That  is,  he  does  not  keep  us 
by  the  mere  exertion  of  power,  but  he 
excites  faith  in  our  hearts,  and  makes 
that  the  means  of  keeping  us.  As  long 
as  we  have  faith  in  God,  and  in  his 
promises,  we  are  safe.  When  that 
fails,  we  are  weak  ;  and  if  it  should  fail 
altogether,  we  could  not  be  saved. 
Comp.  Notes,  Eph.  ii.  8.  U  Unto  sal- 
vation. Not  preserved  for  a  little  pe- 
riod, and  then  suffered  to  fall  away, 
but  so  kept  as  to  be  saved.  We  may 
remark  here  that  Peter,  as  well  as  Paul, 
believed  in  the  doctrine  of  the  perse- 
verance of  the  saints.  If  he  did  not, 
how  could  he  have  addressed  these 
Christians  in  this  manner,  and  said 
that  they  were  «  kept  by  the  power  of 
God  unto  salvation  P'    What  evidence 


A.  D.  60.]  CHAPTER  I. 

tion,  ready  to  be  revealed  in  the 
last  time. 


181 


I 


could  he  have  had  that  they  would 
obtain  salvation  unless  he  believed  in 
the  general  truth  that  it  was  the  pur- 
pose of  God  to  keep  a// who  were  truly 
converted  1  t  Ready  to  be  revealed 
in  the  lust  time.  That  is,  when  the 
world  shall  close.  Then  it  shall  be 
made  manifest  to  assembled  worlds 
that  such  an  inheritance  was  '  reserved' 
for  you,  and  that  you  were  '  kept'  in 
order  to  inherit  it.  Comp.  Matt.  xxv. 
34.  This  verse,  then,  teaches  that  the 
doctrine  that  the  saiirts  will  persevere 
and  be  saved,  is  true.  They  are  '  kept 
by  the  power  of  God  to  salvation,'  and 
as  God  has  all  power,  and  guards  them 
with  reference  to  this  end,  it  cannot  be 
but  that  they  will  be  saved.  It  may 
be  added,  (a)  that  it  is  very  desirable 
that  the  doctrine  should  be  true.  Man 
is  so  weak  and  feeble,  so  liable  to  fall, 
and  so  exposed  to  temptation,  that  it  is 
in  itself  every  way  a  thing  to  be  wished 
that  his  salvation  should  be  in  some 
safer  hands  than  his  own.  (6)  If  it  is 
desirable  that  it  should  be  true,  it  is 
fair  to  infer  that  it  is  true,  for  God  has 
made  all  the  arrangements  for  the  sal- 
vation of  his  people  which  are  really 
desirable  and  proper,  (c)  The  only 
security  for  the  salvation  of  any  one  is 
founded  on  that  doctrine.  If  it  were 
left  entirely  to  the  hands  of  men,  even 
the  best  of  men,  what  assurance  could 
there  be  that  any  one  would  be  saved  I 
Did  not  Adam  fall?  Did  not  holy 
angels  fall  ]  Have  not  some  of  the 
best  of  men  fallen  into  sin  1  And  who 
has  such  a  strength  of  holiness  that  he 
could  certainly  confide  in  it  to  make 
his  own  salvation  sure  ]  Any  man 
must  know  little  of  himself  and  of  the 
human  heart  who  supposes  that  he  has 
such  a  strength  of  virtue  that  he  would 
never  fall  away  if  left  to  himself.  But 
if  this  be  so,  then  his  only  hope  of  sal- 
tation is  in  the  fact  that  God  intends 


6  Wherein  ye  greatly  rejoice, 
thouorh  now  for  a  season,  if  need 


to  'keep  his  people  by  his  own  power 
through  faith  unto  salvation.' 

6.  Wherein  ye  greatly  rejoice.  In 
which  hope  of  salvation.  The  idea  is, 
that  the  prospect  which  they  had  of 
the  future  inheritance  was  to  them  a 
source  of  the  highest  joy,  even  in  the 
midst  of  their  many  sufferings  and 
trials.  On  the  general  grounds  for  re- 
joicing, see  Notes,  Rom.  v.  1,  2.  Phil, 
iii.  1  ;  iv.  4.  I  Thess.  v.  16.  See  also 
the  Notes  on  ver.  8  of  this  chapter. 
The  particular  meaning  here  is,  that 
the  hope  which  they  had  of  their  future 
inheritance  enabled  them  to  rejoice 
even  in  the  mid^t- of  persecutions  and 
trials.  It  not  only  sustained  them, 
but  it  made  them  happy.  That  must 
be  a  valuable  religion  which  will  make 
men  happy  in  the  midst  of  persecu- 
tions and  heavy  calamities,  f  Though 
now  for  a  season.  A  short  period — 
oXiyov'  It  would  be  in  fact  only  for  a 
brief  period,  even  if  it  should  continue 
through  the  whole  of  life.  Comp. 
Notes,  2  Cor.  iv.  17-  «  Our  light  af- 
fliction, which  is  but  for  a  moment." 
It  is  possible,  however,  that  Peter  sup- 
posed that  the  trials  which  they  then 
experienced  would  soon  pass  over. 
They  may  have  been  suffering  perse- 
cutions which  he  hoped  would  not  long 
continue.  ^  If  need  be.  This  phrase 
seems  to  have  been  thrown  in  here  to 
intimate  that  there  was  a  necessity  for 
their  afflictions,  or  that  there  was  '  need' 
that  they  should  pass  through  these 
trials.  There  was  soon  good  to  be  ac- 
complished by  them,  which  made  it 
desirable  and  proper  that  they  should 
be  thus  afflicted.  The  sense  is,  '  since 
there  is  need  ;'  though  the  apostle  ex- 
presses it  more  delicately  by  suggesting 
the  possibility  that  there  might  be  need 
of  it,  instead  of  saying  absolutely  that 
there  was  need.  It  is  the  kind  of  Ian- 
guage  which  we  would  use  in  respect 


132 


I.  PETER. 


[A.  D.  60. 


°be,  ye  are  in  heaviness  through 
manifold  temptations: 

7  That  the  trial*  of  youl  faith, 
being  mucfh  more  precious  than 
of  gold  that  perisheth,  though  it 


to  one  who  was  greatly  afflicted,  by 
suggesting  to  him  in  the  most  tender 
manner  that  there  might  be  things  in 
his  character  which  God  designed  to 
correct  by  trials,  instead  of  saying 
roughly  and  bluntly  that  such  was  un- 
doubtedly the  fact.  We  would  not  say 
to  such  a  person,  '  you  certainly  needed 
this  affiiction  to  lead  you  to  amend 
your  life;'  but,  « it  may  be  that  there 
is  something  in  your  character  which 
makes  it  desirable,  or  that  God  intends 
that  some  good  results  shall  come  from 
it  which  will  show  that  it  is  wisely  or- 
dered.' IT  Ye  are  in  heaviness.  Gr. 
Ye  are  sorrowing'  ('kvnrj^htsg)  ;  you 
are  sad,  or  grieved.  Matt.  xiv.  9  ;  xvii. 
23.  IT  Through  manifold  temptations. 
Through  many  kinds  of  trials,  for  so 
the  word  rendered  temptation  (rtsLpty;- 
1105)  means.  James  i.  2,  12.  Notes, 
Matt.  iv.  1-  vi.  13.  The  meaning 
here  is,  that  they  now  endured  many 
things  which  were  fitted  to  tri/  or  test 
their  faith.  These  might  have  con- 
sisted of  poverty,  persecution,  sickness, 
or  the  efforts  of  others  to  lead  them  to 
renounce  their  religion,  and  to  go  back 
to  their  former  state  of  unbelief.  Any 
one  or  all  of  these  would  tri/  them,  and 
would  show  whether  their  religion  was 
genuine.  On  the  various  ways  which 
God  has  of  trying  his  people,  comp. 
Notes  on  Isa.  xxviii.  23 — 29. 

7.  That  the  trial  of  your  faith.  The 
putting  of  your  religion  to  the  test,  and 
showing  what  is  its  real  nature.  Comp. 
James  i.  3,  12.  %  Being  much  more 
precious  than  of  gold.  This  does  not 
mean  that  their  faith  was  much  more 
precious  than  gold,  but  that  the  testing 
of  it  (Soxlfiov),  the  process  of  showing 
whether  it  was  or  was  not  genuine, 
was  a  much  more  important  and  valu- 


be  tried  with"  fire,  might  be 
found  unto  praise  and''  honour 
and  glory  at  the  appearing'  of 
Jesus  Christ : 


a  He.  12.  7-11. 
clCo.  3.  13. 


dRo.  2.  7,  10, 


b  Ja.  1.  3,  12 
cRe.  1.7. 


able  process  than  that  of  testing  gold 
in  the  fire.  More  important  results 
were  to  be  arrived  at  by  it,  and  it  wag 
more  desirable  that  it  should  be  don& 
IT  Thai  perisheth.  Not  that  gold  pe. 
rishes  by  the  process  of  being  tried  in 
the  fire,  for  this  is  not  the  fact,  and  the 
connection  does  not  demand  this  inter- 
pretation. The  idea  is,  that  gold,  how- 
ever valuable  it  is,  is  a  perishable  thing 
It  is  not  an  enduring,  imperishable,  in- 
destructible thing,  like  religion.  It 
may  not  perish  in  the  fire,  but  it  will 
in  some  way,  for  it  will  not  endure  for 
ever.  IT  Though  it  be  tried  with  Jire. 
This  refers  to  the  gold.  See  the  Greek. 
The  meaning  is,  that  gold,  though  it 
will  bear  the  action  of  fire,  is  yet  a  de- 
structible thing,  and  will  not  endure 
for  ever.  It  is  more  desirable  to  test 
religion  than  it  is  gold,  because  it  is 
more  valuable.  It  pertains  to  that 
which  is  eternal  and  indestructible,  and 
it  is  therefore  of  more  importance  to 
show  its  true  quality,  and  to  free  it 
from  every  improper  mixture.  ^Might 
be  found  unto  praise.  That  is,  might 
be  found  to  be  genuine,  and  such  as  to 
meet  the  praise  or  commendation  of  the 
final  Judge.  IT  And  honour.  That 
honour  might  be  done  to  it  before  as- 
sembled worlds.  ^  And  glory.  That 
it  might  be  rewarded  with  that  glory 
which  will  be  then  conferred  on  all 
who  have  shown,  in  the  various  trials 
of  life,  that  they  had  true  religion. 
^  At  the  appearing  of  Jesus  Christ, 
To  judge  the  world.  Comp.  Matt.  xxv. 
31.  Acts  i.  11.  1  Thess.  iv.  16.  2 
Thess.  ii.  8.  1  Tim.  vi.  14.  2  Tim.  iv. 
1,  8.  Titus  ii.  13.  From  these  two 
verses  (6  and  7)  we  may  learn,  I.  That 
it  is  desirable  that  the  faith  of  Chris- 
tians should  be  tried,    (a)  It  is  desira- 


A.  D.  60.] 


CHAPTER  1. 


133 


ble  to  know  whether  that  which  appears 
to  be  religion  is  ^enwiVje,  as  it  is  desirable 
to  know  whether  that  which  appears  to 
be  gold  is  genuine.  To  gold  we  apply 
the  action  of  intense  heat,  that  we  may 
know  whether  it  is  what  it  appears  to 
be ;  and  as  religion  is  of  more  value 
than  gold,  so  it  is  more  desiralxe  that 
it  should  be  subjected  to  the  proper 
tests,  that:  its  nature  may  be  ascertained. 
There  is  much  which  appears  to  be 
gold,  which  is  of  no  value,  as  there  is 
much  which  appears  to  be  religion, 
which  is  of  no  value.  The  one  is 
worth  no  more  than  the  other,  unless 
it  is  genuine.  (6)  It  is  desirable  in 
order  to  show  its  true  value.  I:  is  of 
great  importance  to  know  what  that 
which  is  claimed  to  be  gold  is  worth 
for  the  purposes  to  which  gold  is  usu- 
ally applied  ;  and  so  it  is  in  regard  to 
religion.  Religion  claims  to  be  of  more 
value  to  man  than  any  thing  else.  It 
asserts  its  power  to  do  that  for  the 
intellect  and  the  heart  which  no- 
thing else  can  do ;  to  impart  consola- 
tion in  the  various  trials  of  life  which 
nothing  else  can  impart;  and  to  give  a 
support  which  nothing  else  can  on  the 
bed  of  death.  It  is  very  desirable,  there- 
fore, that  in  these  various  situations  it 
should  show  its  power ;  that  is,  that  its 
friends  should  be  in  these  various  con- 
ditions, in  order  that  they  may  illus- 
trate the  true  value  of  religion,  (c)  It 
is  desirable  that  true  religion  should  be 
separated  from  all  alloy.  There  is 
often  much  alloy  in  gold,  and  it  is  de- 
sirable that  it  should  be  separated  from 
it,  m  order  that  it  may  be  pure.  So  it 
is  in  religion.  It  is  often  combined 
with  much  that  is  unholy  and  impure; 
much  that  dims  its  lustre  and  mars  its 
beauty;  much  that  prevents  its  produc- 
ing the  effect  which  it  would  otherwise 
produce.  Gold  is,  indeed,  often  better, 
for  some  purposes,  for  having  some 
alloy  mixed  with  it;  but  not  so  with 
religion.  It  is  never  better  for  having 
a  little  pride,  or  vanity,  or  selfishness, 
or  meanness,  or  worldliness,  or  sensual- 
12 


ity  mingled  with  it;  and  that  which 
will  remove  these  things  from  our  reli- 
gion will  be  a  favour  to  us.     If.  God 
takes  various    methods    of  trying  his 
people,  with  a  design  to  test  the  value 
of  their  piety,  and  to  separate  it  from 
all  impure  mixtures.     (1.)  He  tries  his 
people  hy  prosperity — often  as  decisive 
a  test  of  piety  as  can  be  applied  to  it. 
There  is  much  pretended  piety,  which 
will    bear   adversity,    but   which    will 
not  bear  prosperity.     The  piety  of  a 
man  is  decisively  tested  by  popularity; 
by  the  flatteries  of  the  world ;    by  a 
sudden  increase  of  property :    and  in 
such  circumstances  it  is  often  conclu- 
sively shown  that  there  is  no  true  reli- 
gion in   the  soul.     (2.)   He   tries  his 
people  in  adversity.    He  lays  his  hand 
on  them  heavily,  to  show  (a)  whether 
they  will  bear  up  under  their  trials, 
and  persevere  in  his  service ;   (b)  to 
show  whether  their  religion  will  keep 
them  from  murmuring  or  complaining; 
(c)  to  show  whether  it  is  adapted  to 
comfort  and  sustain  the  soul.     (3.)  He 
tries  his  people  by  sudden  transition 
from  one  to  the  other.    We  get  accus 
tomed  to  a  uniform  course  of  life,  whe 
ther  it  be  joy  or  sorrow ;  and  the  reli- 
gion which  is    adapted  to  a   uniform 
course  may  be  little  fitted  to  transitions 
from  one  condition  of  life  to  another. 
In  prosperity  we  may  have  shown  that 
we  were  grateful,  and  benevolent,  and 
disposed  to  serve  God  ;  but  our  religion 
will  be  subjected  to  a  new  test,  if  -ve 
are  suddenly  reduced  to  poverty.     In 
sickness  and  poverty,  we  learn  to  be 
patient  and  resigned,  and  perhaps  even 
happy.     But    the   religion   which  we 
then  cultivated  may  be  little  adapted  to 
a  sudden  transition  to  prosperity ;  and 
in  such  a  transition,  there  would  be  a 
new   trial   of  our   faith.     That  piety 
which  shone  so  much  on  a  bed  of  sick- 
ness, might  be  little  fitted  to  shine  in 
circumstances    of   sudden    prosperity. 
The  human  frame  may  become  accus- 
tomed either  to  the  intense  cold  of  the 
polar  regions,  or  to  the  burning  heats  of 


134 


I.  PETER. 


[A.  D.  OU 


8  Whom  having  not*  seen,  ye 

alJno.  4.  20. 


the  equator;  but  in  neither  case  might  it 
bear  a  transition  from  one  to  the  other. 
It  is  such  a  transition  that  is  a  more 
decisive  test  of  its  powers  of  endurance 
than  either  intense  heat  or  cold,  if 
steadily  prolonged.  III.  Religion  will 
bear  any  trial  which  may  be  applied 
to  it,  as  gold  will  bear  the  action  of 
fire.  IV.  Religion  is  imperishable  in 
Its  nature.  Even  the  most  fine  gold 
will  perish.  Time  will  corrode  it,  or 
it  will  be  worn  away  by  use,  or  it  will 
be  destroyed  at  the  universal  confla- 
gration ;  but  time  and  use  will  not 
wear  out  religion,  and  it  will  live  on 
through  the  fires  that  will  consume 
every  thing  else.  V.  Christians  should 
be  milling  to  pass  through  trials,  (g) 
They  will  purify  their  religion,  as  the 
fire  will  remove  dross  from  gold,  {b) 
They  will  make  it  shine  more  brightly, 
as  gold  does  when  it  comes  out  of  the 
furnace,  (c)  They  will  disclose  more 
fully  its  value,  (jd)  They  will  furnish 
an  evidenc§*  that  we  shall  be  saved  ; 
for  that  religion  which  will  bear  the 
tests  that  God  applies  to  it  in  the  pre- 
sent life,  will  bear  the  test  of  the  final 
trial. 

8.  Whom  having  not  seen,  ye  love. 
This  epistle  was  addressed  to  those 
who  were  "  strangers  scattered  abroad" 
(Notes,  ver.  1),  and  it  is  evident  that 
they  had  not  personally  seen  the  Lord 
Jesus.  Yet  they  had  heard  of  his  cha- 
racter, his  preaching,  his  sacrifice  for 
sin,  and  his  resurrection  and  ascension, 
and  they  had  learned  to  love  him. 
(1.)  It  is  possible  to  love  one  whom 
we  have  not  seen.  Thus  we  may  love 
God,  whom  no  "eye  hath  seen"  (comp. 
1  John  iv.  20)  ;  and  thus  we  may  love 
a  benefactor,  from  whom  we  have 
received  important  benefits,  whom  we 
have  never  beheld.  (2.)  We  may  love 
the  character  of  one  whom  we  have 
never  seen,  and  from  whom  we  may 
never  have  received  any  particular  fa- 


lovej  in  whom,  though  now  ye 


vours.  We  may  love  his  uprightness, 
his  patriotism,  his  benignity,  as  repre- 
sented to  us.  We  might  love  him  the 
more  if  we  should  become  personally 
acquainted  with  him,  and  if  we  ehould 
receive  important  favours  from  him  , 
but  it  is  possible  to  feel  a  sense'of  strong 
admiration  for  such  a  character  in  itself. 
(3.)  That  may  be  a  very  pure  love 
which  we  have  for  one  whom  we  have 
never  seen.  It  may  be  based  on  sim- 
ple excellence  of  character;  and  in 
such  a  case  there  is  the  least  chance 
for  any  intermingling  of  selfishness,  or 
any  improper  emotion  of  any  kind. 
(4.)  We  may  love  a  friend  as  really 
and  as  stro7igly  when  he  is  absent,  as 
when  he  is  with  us.  The  wide  oceaxi 
that  rolls  between  us  and  a  child,  does 
not  diminish  the  ardour  of  our  affection 
for  him  ;  and  the  Christian  friend  that 
has  gone  to  heaven,  we  may  love  no 
less  than  when  he  sat  with  us  at  the 
fireside.  (5.)  Millions,  and  hundreds 
of  millions,  have  been  led  to  love  the 
Saviour,  who  have  never  seen  him. 
They  have  seen — not  with  the  bodily 
eye,  but  with  the  eye  of  faith — the  in- 
imitable beauty  of  his  character,  and 
have  been  brought  to  love  him  with  an 
ardour  of  affection  which  they  never 
had  for  any  other  one.  (6.)  There  is 
every  reason  why  we  should  love  him, 
(a)  His  character  is  infinitely  lovely. 
(6)  He  has  done  more  for  us  than  any 
other  one  who  ever  lived  among  men. 
He  died  for  us,  to  redeem  our  souls. 
He  rose,  and  brought  life  and  immor- 
tality to  light.  He  ever  lives,  to  inter- 
cede for  us  in  heaven.  He  is  employed 
in  preparing  mansions  of  rest  for  us  in 
the  skies,  and  he  will  come  and  take 
us  to  himself,  that  we  may  be  with  him 
for  ever.  Such  a  Saviour  ought  to  be 
loved,  is  loved,  and  will  be  loved. 
The  strongest  attachments  which  have 
ever  existed  on  earth  have  been  for  this 
unseen  Saviour.     There   has   been    a 


A.  D.  60.] 


CHAPTER  I. 


see   him   not,  yet  believing,  ye 

a  Yno.  16.  22. 

•ove  for  him  stronger  than  that  for  father, 
or  mother,  or  wife,  or  sister,  or  home, 
or  country.  It  has  been  so  strong,  that 
thousands  have  been  wiUing,  on  account 
of  il,  to  l)eiir  the  torture  of  the  rack  or 
the  stake.  It  has  been  so  strong,  that 
thousands  of  youth  of  the  finest  minds, 
and  the  most  flattering  prospects  of 
distinction,  have  been  willing  to  leave 
the  comforts  of  a  civilized  land,  and  to 
go  among  the  benighted  heathen,  to 
tell  them  the  story  of  a  Saviour's  life 
and  death.  It  has  been  so  strong,  that 
unnumbered  multitudes  have  longed, 
more  than  they  have  for  all  other  things, 
that  they  might  see  him,  and  be  with 
him,  and  abide  with  him  for  ever  and 
ever.  Comp.  Notes,  Phil.  i.  23.  H  In 
whom,  though  now  ye  see  him  not,  yet 
believing.  He  is  now  in  hea^^,  and 
to  mortal  eyes  now  invisible,  like  his 
Father.  Faith  in  him  is  the  source 
and  fountain  of  our  joy.  It  makes  in- 
visible things  real,  and  enables  us  to 
feel  and  act,  in  view  of  them,  with  the 
same  degree  of  certainty  as  if  we  saw 
them.  Indeed,  the  conviction  to  the 
mind  of  a  true  believer  that  there  is  a 
Saviour,  is  as  certain  and  as  strong  as 
if  he  saw  him ;  and  the  same  may  be 
^aid  of  his  conviction  of  the  existence 
of  heaven,  and  of  eternal  realities.  If 
it  should  be  said  that  faith  may  deceive 
us,  we  may  reply,  (I.)  May  not  our 
bodily  senses  also  deceive  us?  Does 
the  eye  never  deceive  1  Are  there  no 
optical  illusions?  Does  the  ear  never 
deceive?  Are  there  no  sounds  which 
are  mistaken  ?  Do  the  taste  and  the 
smell  never  deceive?  Are  we  never 
mistaken  in  the  report  which  the)'  bring 
to  us?  And  does  the  sense  oi  feeling 
never  deceive  ?  Are  we  never  mistaken 
in  the  size,  the  hardness,  the  figure  of 
objects  which  we  handle  ?  But,  (2.) 
for  all  the  practical  purposes  of  life,  the 
Benses  are  correct  guides,  and  do  not 
in   general   lead   us  astray.     So,  ^3.) 


rejoice    with    joy' 
and  full  of  glory  : 


135 

unspeakable 


there  are  objects  of  faith  about  which 
we  are  never  deceived,  and  where  we 
do  act  and  must  act  with  the  same 
confidence  as  if  we  had  personally  seen 
them.  Are  we  deceived  about  the  e.'C- 
istence  of  Lvindon,  or  Paris,  or  Canton, 
though  we  rnay  never  have  seen  either? 
May  not  a  merchant  embark  with  per- 
fect propriety  in  a  commercial  enter- 
prise, on  the  supposition  that  there  u 
such  a  place  as  London  or  Canton, 
though  he  has  never  seen  them? 
Would  he  not  be  reputed  mad,  if  he 
should  refuse  to  do  it  on  this  ground  ? 
And  so,  may  not  a  man,  in  believing 
that  there  is  a  heaven,  and  in  forming 
his  plans  for  it,  though  he  has  not  yet 
seen  it,  act  as  rationally  and  as  wisely 
as  he  who  forms  his  plans  on  the  sup- 
position that  there  is  such  a  place  as 
Canton  ?  IT  Fe  rejoice.  Ye  do  re- 
juice  ,-  not  merely  ye  ought  to  rejoice. 
It  may  be  said  of  Christians  that  they 
do  in  fact  rejoice ;  they  are  happy. 
The  people  of  the  world  often  suppose 
that  religion  makes  its  professors  sad 
and  melancholy.  That  there  are  those 
who  have  not  great  comfort  in  their 
religion,  no  one  indeed  can  doubt;  but 
this  arises  from  several  causes  entirely 
independent  of  their  religion.  Some 
have  melancholy  temperaments,  and 
are  not  happy  in  any  thing.  Some 
have  little  evidence  that  they  are  Chris- 
tians, and  their  sadness  arises  not  from 
religion,  but  from  the  want  of  it.  But 
that  true  religion  dues  make  its  possess- 
ors happy,  any  one  may  easily  satisfy 
himself  by  asking  any  number  of  sin- 
cere Christians,  of  any  denomination, 
whom  he  may  meet.  With  one  accord- 
they  will  say  to  him  that  they  have  a 
happiness  which  they  never  found  bo- 
fore  ;  that  however  much  they  may 
have  possessed  of  the  wealth,  the  ho- 
nours, and  the  pleasures  of  the  world — 
and  they  who  are  now  Christians  have 
not  all  of  them  been  strangers  to  theso 


136 

9  Receiving  the  end  of  your 
faith,  even  the  salvation  of  your 
souls. 


I.  PETER.  [A.  D.  60. 

10  Of  which  salvation  the  pro- 
phets have  inquired  and  searched" 

a  Da.  9. 3. 


things  —  they  never  knew  solid  and 
substantial  peace  till  they  found  it  in 
religion.  And  why  should  they  not 
be  believed  1  The  world  would  believe 
them  in  other  things ;  why  will  they 
not  when  they  declare  that  religion 
docs  not  make  them  gloomy,  but  happy  1 
t  With  joy  unspeakable.  A  very 
strong  expression,  and  yet  verified  in 
thousands  of  cases  among  young  con- 
verts, and  among  those  in  the  maturer 
days  of  piety.  There  are  thousands 
who  can  say  that  their  happiness  when 
they  first  had  evidence  that  their  sins 
were  forgiven,  that  the  burden  of  guilt 
was  rolled  away,  and  that  they  were 
the  children  of  God,  was  unspeakable. 
They  had  no  words  to  express  it,  it 
was  so  full  and  so  new. 

•'  Tongue  can  never  express 
The  sweet  comfort  and  peace 
Of  a  soul  in  its  earliest  loTe." 

And  so  there  have  been  thousands  of 
mature  Christians  who  can  adopt  the 
same  language,  and  who  could  find  no 
words  to  express  the  peace  and  joy 
which  they  have  found  in  the  love  of 
Christ,  and  the  hope  of  heaven.  And 
why  are  not  all  Christians  enabled  to 
say  constantly  that  they  "  rejoice  with 
joy  unspeakable  1"  Is  it  not  a  privi- 
lege which  they  might  possess  ?  Is 
there  any  thing  in  the  nature  of  reli- 
gion which  forbids  it]  Why  should 
not  one  be  filled  with  constant  joy  who 
•  has  the  hope  of  dwelling  in  a  world  of 
glory  for  ever?  Comp.  John  xiv.  27; 
xvi.  22.  IT  And  full  of  glory.  (1.) 
Of  anticipated  glory — of  the  prospect 
of  enjoying  the  glory  of  heaven.  (2.) 
Of  present  glory — with  a  joy  even  now 
which  is  of  the  same  nature  as  that  in 
heaven  ;  a  happiness  the  same  in  kind, 
though  not  in  degree,  as  that  which 
will  be  ours  in  a  brighter  world.  The 
saints  on  earth  partake  of  the  same 
ki.nd  of  joy  which  they  will  have  in 


heaven  ;  for  the  happiness  of  heaven 
will  be  but  an  expansion,  a  prolonga- 
tion, and  a  purifying  of  that  which  they 
have  here.  Comp.  Notes  on  Eph.  i.  14. 

9.  Receiving  the  end  of  your  faith, 
even  the  salvation  of  your  souls.  The 
result  or  object  of  your  faith  ;  that  is, 
what  your  faith  is  designed  and  adapted 
to  secure.  Comp.  Notes  on  Rom.  x.  4. 
The  word  rendered  receiving  is  used 
here  as  indicating  that  they  would 
surely  obtain  that.  They  even  now 
had  such  peace  and  joy  in  believing, 
that  it  furnished  undoubted  evidence 
that  they  would  be  saved;  and  such 
that  it  might  be  said  that  even  now 
they  were  saved.  The  condition  of 
one  who  is  a  true  Christian  here  is  so 
secura||hat  it  may  even  now  be  called 
salvation. 

10.  Of  which  salvation.  Of  the 
certainty  that  this  system  of  religion, 
securing  the  salvation  of  the  soul,  would 
be  revealed.  The  object  of  this  refer- 
ence to  the  prophets  seems  to  be  to  lead 
them  to  value  the  religion  which  they 
professed  more  highly,  and  to  encou- 
rage them  to  bear  their  trials  with  pa- 
tience. They  were  in  a  condition,  in 
many  respects,  far  superior  to  that  of 
the  prophets.  They  had  the  full  light 
of  the  gospel.  The  prophets  saw  it 
only  at  a  distance  and  but  dimly,  and 
were  obliged  to  search  anxiously  that 
they  might  understand  the  nature  of 
that  system  of  which  they  were  ap- 
pointed to  furnish  the  comparatively 
obscure  prophetic  intimations.  U  The 
prophets.  This  language  would  imply 
that  this  had  been  a  common  and  pre- 
valent wish  of  the  prophets.  ^  Have 
inquired.  This  word  is  intensive.  It 
means  that  they  sought  out,  or  scruli 
nized  with  care  the  revelations  made  to 
thern,  that  they  might  understand  exact- 
ly what  was  implied  in  that  which  they 
were  appointed  to  record  in  respect  to 


A.  D.  60.j 


CHAPTEil  1. 


137 


diligently,  who  prophesied  of  the 
grace  that  should  come  unto  you : 


the  salvation  which  was  to  be  made 
known  through  the  Messiah.  See  the 
following  places  where  the  same  word 
is  used  which  occurs  here.  Luke  xi. 
50,51.  Acts  XV.  17.  Rom.  iii.ll.  Heb. 
xi.  6  ;  xii.  17.  IF  And  searched  dili- 
gentlrj — ilfpfvcaw.  Comp.  Dan.  ix. 
2,  3.  The  word  here  used  means  to 
search  out,  to  trace  out,  to  explore.  It 
is  not  elsewhere  used  in  the  New  Tes- 
tament, though  one  of  the  words  from 
which  this  is  compounded  (Ipfwcuo) 
occurs.  See  John  v.  39  (Notes)  ;  vii. 
52.  Rom.  viii.  27.  1  Cor.  ii.  10.  Rev. 
ii.  23.  The  idea  is,  that  they  perceived 
that  in  their  communications  there 
were  some  great  and  glorious  truths 
which  they  did  not  fully  comprehend, 
and  that  they  diligently  employed  their 
natural  faculties  to  understand  that 
which  they  were  appointed  to  impart 
to  succeeding  generations.  They  thus 
became  students  and  interpreters  for 
themselves  of  their  own  predictions. 
They  were  not  only  prophets,  but  men. 
They  had  souls  to  be  saved  in  the  same 
way  as  others.  They  had  hearts  to  be 
sanctified  by  the  truth,  and  it  was  need- 
ful, in  order  to  this,  that  truth  should  be 
applied  to  their  own  hearts  in  the  same 
way  as  to  others.  The  mere  fact  that 
they  were  the  channels  or  organs  for 
imparting  truth  to  others,  would  not 
save  them  any  more  then  the  fact  that 
a  man  now  preaches  truth  to  others 
will  save  himself,  or  than  the  fact  that 
a  sutler  delivers  bread  to  an  army  will 
nourish  and  support  his  own  body. 
IT  Who  prophesied  of  the  grace  that 
should  come  unto  you.  Of  the  favour 
that  should  be  shown  to  you  in  the  gos- 
pel. Though  the  predictions  which  they 
uttered  appeared  to  the  men  of  their 
own  times,  and  perhaps  to  themselves, 
obscure,  yet  they  were  in  fact  prophecies 
of  what  was  to  come,  and  of  the  favours 
which,  under  another  dispensation, 
12* 


11  Searching  what,  or  what 
manner  of  time  the  Spirit  °  of 

a2Pe.  1.  21. 


would  be  bestowed  upon  the  people  of 
God.  1  he  apostle  does  not  mean  to 
say  that  they  prophesied  particularly 
of  those  persons  to  whom  he  was  then 
writing,  but  that  their  prophecies  were 
in  fact  for  their  benefit,  for  the  things 
which  they  predicted  had  actually  ter- 
minated on  them.  The  benefit  was  as 
real  as  though  the  predictions  had  been 
solely  on  their  account. 

11.  Searching  what.  That  is,  ex- 
amining their  own  predictions  with 
care,  to  ascertain  what  they  meant. 
They  studied  them  as  we  do  the  pre- 
dictions which  others  have  made ;  and 
though  the  prophets  were  the  medium 
through  which  the  truth  was  made 
known,  yet  their  own  predictions  be- 
came a  subject  of  careful  investigation 
to  themselves.  The  expression  here 
used  in  the  original,  rendered  ^what^ 
{u(i  Wva),  literally,  ^unto  what,'  may 
mean,  so  far  as  the  Greek  is  concerned, 
either  <  what  time,'  or  '  what  people,' 
or  '  what  person  ;'  that  is,  with  refer- 
ence to  what  person  the  prophecies 
were  really  uttered.  The  latter,  it  seems 
to  me,  is  the  correct  interpretation, 
meaning  that  they  inquired  in  regard 
to  him,  who  he  would  be,  what  would 
be  his  character,  and  what  would  be 
the  nature  of  the  work  which  he  would 
perform.  There  can  be  no  doubt  that 
they  understood  that  their  predictions 
related  to  the  Messiah  ;  but  still  it  is 
not  improper  to  suppose  that  it  was 
with  them  an  interesting  inquiry  what 
sort  of  a  person  he  would  be,  and  what 
would  be  the  nature  of  the  work  which 
he  would  perform.  This  interpretation 
of  the  phrase  ds  tiva  (unto  what,  ot 
whom),  it  should  be  observed,  how- 
ever, is  not  that  which  is  commonly 
given  of  the  passage.  Bloomfield,  Ro- 
senmiiller,  Doddridge,  Whitby,  Benson, 
and  Grotius,  suppose  it  to  refer  to  time, 
meaning  that  they  inquired  at  what  time. 


138 


1.  PETER. 


[A.  D.  ea 


Christ  which  was  in   them   did 
BJgnify,  when  it  testified  before- 


Dr  when  tliese  things  would  occur.  Mac- 
knight  thinks  it  refers  to  people  (txwv), 
meaning  that  they  diligently  inquired 
what  people  would  put  him  to  death.  But 
the  most  obvious  interpretation  is  that 
which  I  have  suggested  above,  meaning 
that  they  made  particular  inquiry  to 
whom  their  prophecies  related — what 
was  his  rank  and  character,  and  what 
was  to  be  the  nature  of  his  work. 
What  would  be  a  more  natural  inquiry 
for  them  than  thisl  What  would  be 
more  important  1  And  how  interesting 
is  the  thought  that  when  Isaiah,  for 
example,  had  given  utterance  to  the 
sublime  predictions  which  we  now 
have  of  the  Messiah,  in  his  prophecies, 
he  sat  himself  down  with  the  spirit  of 
a  little  child,  to  learn  by  prayer  and 
study,  what  was  fully  implied  in  the 
amazing  words  which  the  Spirit  had 
taught  him  to  record  !  How  much  of 
mystery  might  seem  still  to  hang 
around  the  subject!  And  how  intent 
would  such  a  mind  be  to  know  what 
was  the  full  import  of  those  words  ! 
1  Or  what  manner  of  time.  This 
phrase,  in  Greek  (rtotoi/  x(upov),  would 
properly  relate,  not  to  the  exact  time 
when  these  things  would  occur,  but  to 
the  character  or  condition  of  the  age 
when  they  would  take  place;  perhaps 
referring  to  the  state  of  the  world  at 
that  period,  the  preparation  to  receive 
the  gospel,  and  the  probable  manner  in 
which  the  great  message  would  be  re- 
ceived. Perhaps,  however,  the  inquiry 
in  their  minds  pertained  to  the  time 
when  the  predictions  would  be  fulfilled, 
as  well  as  to  the  condition  of  the  world 
when  the  event  takes  place.  The 
meaning  of  the  Greek  phrase  would 
not  exclude  this  latter  sense.  There 
are  not  unfrequent  indications  of  time 
in  the  prophets  (comp.  Dan.  ix.  24, 
seq.),  and  these  indications  were  of  so 
clear  a  character  that  when  the  Saviour 
actually  appeared  there  was  a  general 


hand   the   sufferings  of  Christ, 
and  the  glory  that  should  follow. 


expectation  that  the  event  would  then 
occar.  See  Notes  on  Matt.  ii.  2.  II  The 
Spirit  of  Christ  which  was  in  them. 
This  does  not  prove  that  they  knew 
that  this  was  the  Spirit  of  Christ,  but 
is  only  a  declaration  of  Peter  that  it 
was  actually  so.  It  is  not  probable 
that  the  prophets  distinctly  understood 
that  the  spirit  of  inspiration,  by  which 
they  were  led  to  foretell  future  events, 
was  peculiarly  the  spirit  of  Christ. 
They  understood  that  they  were  in- 
spired ;  but  there  is  no  intimation,  with 
which  I  am  acquainted,  in  their  writ- 
ings, that  they  regarded  themselves  as 
inspired  by  the  Messiah.  It  was  not 
improper,  however,  for  Peter  to  say 
that  the  spirit  by  which  they  were  in- 
fluenced was  in  fact  the  Spirit  of  Christ, 
so  called  because  that  Spirit  which  sug- 
gested these  future  events  to  them  was 
given  as  the  great  Medium  of  all  re- 
vealed truth  to  the  world.  Comp.  Heb. 
i.  3.  John  i.  9  ;  xiv.  16,  26;  xvi.  7. 
Isa.  xlix.  6.  It  is  clear  from  this  pas- 
sage, (1.)  That  Christ  must  have  had 
an  existence  before  his  incarnation ; 
and  (2.)  That  he  must  have  understood 
then  what  would  occur  to  him  when 
he  should  become  incarnate  ;  that  is,  it 
must  have  been  arranged  or  determined 
beforehand.  ^  Did  signify.  Meant  to 
intimate  or  manifest  to  them  (t S^jXov) ; 
or  what  was  implied  in  the  communi- 
cations made  to  them.  IT  When  it 
testified  beforehand  the  sufferings  of 
Christ.  As  Isaiah,  ch.  liii.  Daniel,  ch. 
ix.  25 — 27.  They  saw  clearly  that  the 
Messiah  was  to  suffer  ,•  and  doubtless 
this  was  the  common  doctrine  of  the 
prophets,  and  the  common  expectation 
of  the  pious  part  of  the  Jewish  nation. 
Yet  it  is  not  necessary  to  suppose  that 
they  had  clear  apprehensions  of  his 
sufl'erings,  or  were  able  to  reconcile  all 
that  was  said  on  that  subject  with  what 
was  said  of  his  glory  and  his  triumphs. 
There  was  much  about  those  sufferinga 


A.D.  60.]  CHAPTER  1. 

12.  Unto  whom  it  was  re- 
vealed, that  not  °  unto  themselves 
but  unto  us  they  did  minister  the 


139 


He.  11.  39,  40. 


which  they  wished  to  learn,  as  there  is 
much  still  which  we  desire  to  know. 
We  have  no  reason  to  suppose  that 
there  were  any  views  of  the  sufferings 
of  the  Messiah  communicated  to  the 
prophets  except  what  we  now  have  in 
the  Old  Testament;  and  to  see  the 
force  of  what  Peter  says,  we  ought  to 
imagine  what  would  be  nxir  views  of 
him  if  all  that  we  have  known  of  Christ 
as  history  were  obliterated,  and  we  had 
only  the  knowledge  which  we  could 
derive  from  the  Old  Testament.  As 
has  been  already  intimated,  it  is  pro- 
bable that  they  studied  their  own  pre- 
dictions, just  as  we  would  study  them 
if  we  had  not  the  advantage  of  applying 
to  them  the  fads  which  have  actually 
occurred.  1  And  the  glory  that  should 
follow.  That  is,  they  saw  that  there 
would  be  glory  which  would  be  the 
result  of  his  suffering^,  but  they  did  not 
clearly  see  what  it  would  be.  They 
had  some  knowledge  that  he  would  be 
.raised  from  the  dead  (Ps.  xvi.  8 — II, 
Comp.  Acts  ii.  25 — 28)  ;  they  knew 
that  he  would  'see  of  the  travail  of  his 
soul,  and  would  be  satisfied'  (Isa.  liii, 
11);  they  had  some  large  views  of  the 
effects  of  the  gospel  on  the  nations  of 
the  earth.  Isa.  xi. ;  xxv.  7,  8  ;  Ix.  ; 
Ixvi.  But  there  were  many  things  re- 
specting his  glorification  which  it  can- 
not be  supposed  they  clearly  under- 
stood ;  and  it  is  reasonable  to  presume 
that  they  .made  the  comparatively  few 
and  obscure  intimations  in  their  own 
writings  in  relation  to  this,  the  subject 
of  profound  and  prayerful  inquiry. 

12.  Unto  whom  it  was  revealed. 
They  were  not  permitted  to  know  fully 
the  import  of  the  predictions  which 
they  were  made  the  instruments  of 
communicating  to  mankind,  but  they 
understood  that  they  were  intended 
for  the  benefit  of  future  ages.  IT  That 
not  unto  themselves.     We  are  not  to 


things,  which  are  now  reported 
unto  you  by  them  that  have 
preached  the   gospel    unto   you 


suppose  that  they  derived  no  benefit 
from  their  own  predictions,  for  as  far 
as  they  understood  the  truth  it  was  aa 
much  adapted  to  sanctify  and  comfort 
them  as  it  is  us  now ;  but  the  meaning 
is,  that  their  messages  had  reference 
mainly  to  future  times,  and  that  the 
full  benefit  of  them  would  be  experi- 
enced only  in  distant  ages.  Comp.  Heb. 
xi.  39,40.  ^Unto  us  they  did  minister 
the  things  which  are  now  reported 
unto  you.  Not  unto  us  by  name ;  but 
their  ministrations  had  reference  to  the 
times  of  the  Messiah,  and  those  to 
whom  Peter  wrote,  in  common  with 
all  Christians,  were  those  who  were 
to  enjoy  the  fruits  of  the  communica- 
tions which  they  made.  The  word 
reported  means  announced,  or  made 
known.  IT  By  them  that  have  preached 
the  gospel  unto  you.  The  apostles 
who  have  made  known  unto  you,  in 
their  true  sense,  the  things  which 
the  pro[)hets  predicted,  the  import  of 
which  they  themselves  were  so  desi- 
rous of  understanding.  IT  With  the 
Holy  Ghost  ^ent  dtown  from  heaven. 
Accompanied  by  the  influences  of  the 
Holy  Ghost  bearing  those  truths  to  the 
heart,  and  confirming  them  to  the  soul. 
It  was  the  same  spirit  which  inspired 
the  prophets  which  conveyed  those 
truths  to  the  souls  of  the  early  Chris- 
tians, and  which  discloses  them  to  true 
believers  in  every  age.  Comp.  John  xvi. 
13,14.  Actsii.  4;  x.  44,  45.  The 
object  of  Peter  by  thus  referring  to  the 
prophets,  and  to  the  interest  which 
they  look  in  the  things  which  those  to 
whom  he  wrote  now  enjoyed,  seems  to 
have  been  to  impress  on  them  a  deep 
sense  of  the  value  of  the  gospel,  and 
of  the  great  privileges  which  they 
enjoyed.  They  were  reaping  the  be 
nefit  of  all  the  labours  of  the  prophets 
They  were  permitted  to  see  truth  clearly 
which    tho    prophets    themselves    sow 


I4& 


I.  PETER. 


[A.  1).  60, 


with  the  Holy  Ghost "  sent  down 

«  Ac.  2.  4.    2  Co.  1.  22.  b  Ep.  3.  10. 


only  obscurely.  They  were  in  many 
respects  more  favoured  than  even  those 
holy  men  had  been.  It  was  for  them 
that  the  prophets  had  spoken  the  word 
of  the  Lord  ;  for  them  and  their  salva- 
tion that  a  long  line  of  the  most  holy 
men  that  the  world  ever  saw  had  lived, 
and  toiled,  and  sufTered ;  and  while 
they  themselves  had  not  been  allowed 
to  understand  the  full  import  of  their 
own  predictions,  the  most  humble  be- 
liever was  permitted  to  see  what  the 
most  distinguished  prophet  never  saw. 
See  Matt.  xiii.  17.  'il  Which  things  the 
angels  desire  to  look  into.  The  object 
of  this  reference  to  the  angels  is  the 
same  as  that  to  the  prophets.  It  is  to 
impress  on  Christians  a  sense  of  the 
value  of  that  gospel  which  they  had 
received,  and  to  show  them  the  great- 
ness of  their  privileges  in  being  made 
partakers  of  it.  It  had  excited  the 
deepest  interest  among  the  most  holy 
men  on  earth,  and  even  among  the  in- 
habitants of  the  skies.  They  were 
enjoying  the  full  revelation  of  what 
even  the  angels  had  desired  more  fully 
to  understand,  and  to  comprehend 
which  they  had  employed  their  great 
powers  of  investigation.  The  things 
which  are  here  referred  to  (stj  a — unto 
which),  are  those  which  the  prophets 
were  so  desirous  to  understand  —  the 
great  truths  respecting  the  sufferings 
of  Christ,  the  glory  which  would  follow, 
and  the  nature  and  effects  of  the  gospel. 
In  all  the  events  pertaining  to  the  re- 
demption of  a  world  they  felt  a  deep 
interest.  The  word  which  is  rendered 
*  to  look'  (rtapaxv4^fc)  is  rendered  stoop- 
ing down,  and  stoopci  down.,  in  Luke 
xxiv.  12.  John  xx.  £,  11  ;  looUeth,  '\u 
James  i.  25,  and  look,  in  the  place 
before  us.  It  does  not  elsewhere  occur 
in  the  New  Testament.  It  properl^f 
means  to  stoop  down  near  by  any 
thing ;  to  bend  forward  near  in  order 
to  look  at  any  thing  more  closely. 
Robinson,  Lex.     It  would  denote  that 


from  heaven ;  which  things  the 
angels  *  desire  to  look  into. 


state  where  one  who  was  before  at  so 
great  a  distance  that  he  could  not 
clearly  see  an  object,  should  draw 
nearer  stooping  down  in  order  that  he 
might  observe  it  more  distinctly.  It  is 
possible,  as  Grotius  supposes,  that  there 
may  be  an  allusion  here  to  the  posture 
of  the  cherubim  over  the  mercy-seat, 
represented  as  lookliig  down  with  an 
intense  gaze,  as  if  to  behold  what  was 
in  the  ark;  but  it  is  not  necessary  to 
suppose  that  this  is  the  allusion,  nor  is 
it  absolutely  certain  that  that  was  the 
posture  of  the  cherubim.  See  Notes 
on  Heb.  ix.  5.  All  that  is  necessarily 
implied  in  the  language  is,  that  the 
angels  had  an  intense  desire  to  look 
into  these  things  ;  that  they  contem- 
plated them  with  interest  and  fixed 
attention,  like  one  who  comes  near  to 
an  object,  and  looks  narrowly  upon  it. 
In  illustration  of  this  sentiment,  we 
may  make  the  following  suggestions: 
I.  The  angels  doubtless  desire  to  look 
into  all  the  manifestations  of  the  cha- 
racter of  God  wherever  those  manifest- 
ations are  made.  (1.)  It  is  not  unrea- 
sonable to  suppose  that,  to  a  great 
degree,  they  acquire  the  knowledge  of 
God  as  all  other  creatures  do.  They 
are  not  omniscient,  and  cannot  be  sup- 
posed to  comprehend  at  a  glance  all  his 
doings.  (2.)  They  doubtless  employ 
their  faculties,  substantially  as  we  do, 
in  the  investigation  of  truth ;  that  is, 
from  things  known  they  seek  to  learn 
those  that  are  even  unknown.  (3.)  It  is 
not  unreasonable  to  suppose  that  there 
are  many  things  in  relation  to  the  di- 
vine character  and  plans  which  they  do 
not  yet  understand.  They  know,  un- 
doubtedly, much  more  than  we  do;  but 
there  are  plans  and  purposes  of  God 
which  are  yet  made  known  to  none  ot 
his  creatures.  No  one  can  doubt  chat 
these  plans  and  purposes  must  be  the 
obj,ecl  of  the  attentive  study  of  all  holy 
created  minds.  (4.)  They  doubtless 
feel  a  great  interest  in  the  welfare  of 


A.  D.  60.] 


CHAPTER  I. 


141 


other  beings — of  their  fellow-creatures 
wherever  they  are.  There  is  in  the 
universe  one  great  brotherhood,  em- 
bracing all  the  creatures  of  God.  (5.) 
They  cannot  but  feel  a  deep  interest  in 
man — a  fallen  creature,  tempted,  suffer- 
ing, dying,  and  exposed  to  eternal  death. 
This  they  have  shown  in  every  period 
of  the  world's  history.  Notes  on  Heb. 
i.  14.  II.  It  is  probable  that  in  each 
one  of  the  worlds  which  God  has  made, 
there  is  some  peculiar  manifestation  of 
his  glory  and  character ;  something 
which  is  not  to  be  found  at  all  in  any 
other  world,  or,  if  found,  not  in  so 
great  perfection  ;  and  that  the  angels 
would  feel  a  deep  interest  in  all  these 
manifestations,  and  would  desire  to 
look  into  them.  (1.)  This  is  probable 
from  the  nature  of  the  case,  and  from 
the  variety  which  we  see  in  the  form, 
size,  movements,  and  glory  of  the 
heavenly  orbs.  There  is  no  reason  to 
suppose  that  on  any  one  of  those 
worlds  all  the  glory  of  the  divine  cha- 
racter would  be  manifest  which  he 
intends  to  make  known  to  the  universe. 
(2.)  This  is  probable  from  what  we  can 
now  see  of  the  worlds  which  he  has 
made.  We  know  as  yet  comparatively 
little  of  the  heavenly  bodies,  and  of  the 
manifestations  of  the  Deity  there  ;  and 
yet  as  far  as  we  can  see,  there  must  be 
far  more  striking  exhibitions  of  the 
power,  and  wisdom,  and  glory  of  God 
in  many  or  most  of  those  worlds  that 
roll  above  us  than  there  are  on  our 
earth.  On  the  body  of  the  sun ;  on 
the  planets  Jupiter  and  Saturn,  so  vast 
in  comparison  with  the  earth,  there 
must  be  far  more  impressive  exhibitions 
of  the  glory  of  the  Creator  than  there 
is  on  our  little  planet.  Saturn,  for 
example,  is  82,000  miles  in  diameter, 
1100  times  as  large  as  our  earth;  it 
moves  at  the  rate  of  22,000  miles  an 
hour ;  it  is  encircled  by  two  magnifi- 
cent rings,  5600  miles  apart,  the  inner- 
most of  which  is  21,000  miles  from  the 
body  of  the  planet,  and  23,000  miles 
in  breadth,  forming  a  vast  illuminated 


arch  over  the  planet  above  the  bright- 
hess  of  our  moon,  and  giving  a  most 
beautiful  appearance  to  the  heavens 
there.  It  is  also,  doubtless,  true  of  alt 
the  worlds  which  God  has  made,  that 
in  each  one  of  them  there  may  be  some 
peculiar  manifestation  of  the  glory  of 
the  Deity.  (3.)  The  universe,  there- 
fore, seems  fitted  up  to  give  eternal 
employment  to  laind  in  contemplating 
it;  and  in  the  worlds  which  God  has 
made  there  is  enough  to  employ  the 
study  of  his  creatures  for  ever.  On 
our  own  world,  the  most  diligent  and 
pious  student  of  the  works  of  God 
might  spend  many  thousand  years,  and 
then  leave  much,  very  much,  which  he 
did  not  comprehend  ;  and  it  may  yet 
be  the  eternal  employment  of  hqly 
minds  to  range  from  world  to  world, 
and  in  each  new  world  to  find  much 
to  study  and  to  admire;  much  that 
shall  proclaim  the  wisdom,  power,  love, 
and  goodness  of  God,  which  had  not 
elsewhere  been  seen.  (4.)  Our  world, 
therefore,  though  small,  a  mere  speck 
in  creation,  may  have  something  to 
manifest  the  glory  of  the  Creator  which 
may  not  exist  in  any  other.  It  cannot 
be  its  magnitude,  for  in  that  respect  it 
is  among  the  smallest  which  God  hag 
made ;  it  may  not  be  the  height  and 
the  majesty  of  our  mountains,  or  the 
length  and  beauty  of  our  rivers,  or  the 
fragrance  of  our  flowers,  or  the  clear- 
ness of  our  sky,  for  in  these  respects 
there  may  be  much  more  to  admire  in 
other  worlds:  it  is  the  exhibition  of 
the  character  of  God  in  the  work  of 
redemption  ;  the  illustration  of  the  way 
in  which  a  sinner  may  be  forgiven; 
the  manifestation  of  the  Deity  as  incar- 
nate, assuming  permanently  a  union 
with  one  of  his  own  creatures.  This, 
so  far  as  we  know,  is  seen  in  no  other 
part  of  the  universe ;  and  this  is  hon* 
our  enough  for  one  world.  To  see 
this  the  angels  may  be  attracted  down 
to  earth.  When  they  come,  they  come 
not  to  contemplate  our  works  of  art, 
our  painting  and  our  sculpture,  or  to 


142 


I.  PETER. 


[A.  D.  6a 


read  our  books  of  science  or  poetry  : 
they  come  to  gather  around  the  cross, 
to  minister  to  the  Saviour,  to  attend  on 
his  steps  while  living,  and  to  watch 
over  his  body  when  dead  ;  to  witness 
his  resurrection  and  ascension,  and  to 
bless,  with  their  offices  of  kindness, 
lho:je  whom  he  died  to  redeem.  Heb.  i.  4. 
III.  What,  then,  is  there  in  our  world 
which  we  may  suppose  would  attract 
their  attention  ]  What  is  there  which 
they  would  not  see  in  other  worlds  ?  I 
answer,  that  the  manifestation  of  the 
divine  character  in  the  plan  of  redemp- 
tion is  that  which  would  peculiarly 
attract  their  attention  here,  and  lead 
them  from  heaven  down  to  earth.  (1.) 
The  mystery  of  the  incarnation  of  the 
Son  of  God  would  be  to  them  an  ob- 
ject of  the  deepest  interest.  This,  so  far 
as  we  know,  or  have  reason  to  suppose, 
has  occurred  nowhere  else.  There  is 
no  evidence  that  in  any  other  world 
God  has  taken  upon  himself  the  form 
of  one  of  his  own  creatures  djvelling 
there,  and  stooped  to  live  and  act  like 
one  of  them  ;  to  mingle  with  them  ;  to 
share  their  feelings,  and  to  submit  to 
toil,  and  want,  and  sacrifice  for  their 
welfare.  (2.)  The /ad  that  the  guilty 
could  be  pardoned  would  attract  their 
attention,  for  (c)  it  is  elsewhere  un- 
known, no  inhabitant  of  heaves  having 
the  need  of  pardon,  and  no  ofier  of 
pardon  having  been  made  to  a  rebel 
angel,  (b)  There  are  great  and  diffi- 
cult questions  about  the  whole  subject 
of  forgiveness  which  an  angel  could 
easily  see,  but  which  he  could  not  so 
easily  solve.  How  could  it  be  done 
consistently  with  the  justice  and  truth 
of  God  1  How  could  he  forgive,  and 
yet  maintain  the  honour  of  his  own 
law,  and  the  stability  of  his  own  throne  1 
There  is  no  more  difficult  subject  in  a 
human  administration  than  that  of 
pardon ;  and  there  is  none  which  so 
much  perplexes  those  who  are  entrusted 
with  executive  power.  (3.)  The  way 
in  which  pardon  has  been  shown  to  the 
guilty  here   would   excite   their  deep 


attention.  It  has  beeiv  in  a  matlnei 
entirely  consistent  with  justice  and 
truth,  showing,  through  the  great  sac- 
rifice made  on  the  cross,  that  the  attri- 
butes of  justice  and  mercy  may  both 
be  exercised ;  that  while  God  may 
pardon  to  any  extent,  he  does  it  in  no 
instance  at  the  expense  of  justice  and 
truth.  This  blending  of  the  attributes 
of  the  Almighty  in  beautiful  harmony  ; 
this  manifesting  of  mercy  to  the  guilty 
and  the  lost;  this  raising  up  a  fallen 
and  rebellious  race  to  the  favour  and 
friendship  of  God  ;  and  this  opening 
before  a  dying  creature  the  hope  of  im- 
mortality, was  what  could  be  seen  by 
the  angels  nowhere  else,  and  hence  it 
is  no  wonder  that  they  hasten  with  such 
interest  to  our  world  to  learn  the  mys- 
teries of  redeeming  love.  Every  step 
in  the  process  of  recovering  a  sinner 
must  be  new  to  them,  for  it  is  unseen 
elsewhere  ;  and  the  whole  work,  the 
atonement,  the  pardon  and  renovation 
of  the  sinner,  the  conflict  of  the  child 
of  God  with  his  spiritual  foes,  the  sup- 
ports of  religion  in  the  time  of  sick- 
ness and  temptation,  the  bed  of  death, 
the  sleep  in  the  tomb,  the  separate 
flight  of  the  soul  to  its  final  abode,  the 
resurrection  of  the  body,  and  the  solemn 
scenes  of  the  judgment,  all  must  open 
new  fields  of  thought  to  an  angelic 
mind,  and  attract  the  heavenly  inhabit- 
ants to  our  world  to  learn  here  what 
they  cannot  learn  in  their  own  abodes, 
however  otherwise  bright,  where  sin,  and 
suffering,  and  death,  and  redemption  are 
unknown.  In  view  of  these  truths  we 
may  add:  (1.)  The  work  of  redemp- 
tion  is  worthy  of  the  study  of  the  pro- 
foundest  minds.  Higher  talent  than 
any  earthly  talent  has  been  employed 
in  studying  it,  for  to  the  most  exalted 
intellects  of  heaven  it  has  been  a  theme 
of  the  deepest  interest.  No  mind  on 
earth  is  too  exalted  to  be  engaged  in 
this  study ;  no  intellect  here  is  so  pro- 
found that  it  would  not  find  in  this 
study  a  range  of  inquiry  worthy  of  it 
s«lf.     (2.)  This  is  a  study  that  is  pecu- 


A.  D.  60.]  CHAPTER  I. 

13  Wherefore  gird  "  up  the 
loins  of  your  mind,  be  sober, '' 
and  hope  '  in  the  end  "  for  the 

a  Lu.  12.  35.  b  Lu.  21.  34. 


143 


liarly  appropriate  to  man.  The  angels 
have  no  other  interest  in  it  than  that 
which  arises  from  a  desire  to  know 
God,  and  from  a  benevolent  regard  for 
the  welfare  of  others ;  we  have  a  per- 
sonal interest  in  it  of  the  highest  kind. 
It  pertains  primarily  to  us.  The  plan 
was  formed  for  us.  Our  eternal  all 
depends  upon  it.  The  angels  would 
be  safe  and  happy  if  they  did  not  fully 
understand  it ;  if  we  do  not  understand 
it,  we  are  lost  for  ever.  It  has  claims 
to  their  attention  as  a  wonderful  exhi- 
bition of  the  character  and  purposes 
of  God,  and  as  they  are  interested  in 
the  welfare  of  others;  it  claims  our 
attention  because  our  eternal  welfare 
depends  on  our  accepting  the  offer  of 
mercy  made  through  a  Saviour's  blood. 
(3.)  How  amazing  then,  how  wonder- 
ful, is  the  indifference  of  man  to  this 
great  and  glorious  work  !  How  won- 
derful that  neither  as  a  matter  of  specu- 
lation, nor  of  personal  concern,  he  can 
be  induced  "  to  look  into  these  things !" 
How  wonderful  that  all  other  subjects 
engross  his  attention,  and  excite  in- 
quiry, but  that  for  this  he  feels  no 
concern,  and  that  here  he  finds  no- 
thing to  interest  him!  It  is  not  un- 
reasonable to  suppose  that  amidst  all 
the  other  topics  of  wonder  in  this 
plan  as  seen  by  angels,  this  is  not  the 
least — that  man  by  nature  takes  no  in- 
terest in  it;  that  in  so  stupendous  a 
work,  performed  in  his  own  world,  he 
feels  no  concern  ;  that  he  is  unmoved 
■when  he  is  told  that  even  God  became 
incarnate,  and  appeared  on  the  earth 
where  he  himself  dwells  ;  and  that, 
busy  and  interested  as  he  is  in  other 
things,  often  of  a  most  trifling  nature, 
he  has  no  concern  for  that  on  which  is 
■uspended  his  own  eternal  happiness. 
If  heaven  was  held  in  mute  astonish- 
ment when  the  Son  of  God  left  the 


grace  that  is  to  be  brought  into 
you  at  the  revelation  of  Je^us 
Christ  :^ 

1  perfectly.  e  He.  10.  35. 


courts  of  glory  to  be  poor,  to  be  perse- 
cuted, to  bleed,  and  to  die,  net  less 
must  be  the  astonishment  then  when, 
from  those  lofty  heights,  the  angelic 
hosts  look  down  upon  a  race  uncon 
cerned  amidst  wonders  such  as  those 
of  the  incarnation  and  the  atonement! 
13.  Wherefore  gird  up  the  loins  of 
your  mind.  The  allusion  here  is  to 
the  manner  in  which  the  Orientals 
were  accustomed  to  dress.  They  wear 
loose,  flowing  robes,  so  that  when  they 
wished  to  run,  or  to  fight,  or  to  apply 
themselves  to  any  business,  they  are 
obliged  to  bind  their  garments  close 
around  them.  See  Notes  on  Matt.  v. 
38 — 41.  The  meaning  here  is,  that 
they  were  to  have  their  minds  in  con- 
stant preparation  to  discharge  the  du- 
ties, or  to  endure  the  trials  of  life — like 
those  who  were  prepared  for  labour,  for 
a  race,  or  for  a  conflict.  ^  Be  sober. 
See  Notes  on  1  Tim.  iii.  2.  Titusu.  8 ; 
ii.  2.  IT  And  hope  to  the  end.  Marg. 
perfectly.  The  translation  in  the  text 
is  the  most  correct.  It  means  that  they 
were  not  to  become  faint  or  weary  in 
their  trials.  They  were  not  to  aban- 
don the  hopes  of  the  gospel,  but  were 
to  cherish  those  hopes  to  the  end  of 
life,  whatever  opposition  they  might 
meet  with,  and  however  much  might 
be  done  by  others  to  induce  them  to 
apostatize.  Comp.  Notes  on  Heb.  x. 
35,  36.  IT  For  the  grace  that  is  to 
be  brought  unto  you.  Tor  ihe  favour 
that  shall  then  be  bestowed  upon  you  ; 
to  wit,  salvation.  The  word  brought 
here  means  that  this  great  favour  which 
they  hoped  for  would  be  borne  to  them 
by  the  Saviour  on  his  return  from  hea- 
ven. IT  At  the  revelation  of  Jesus 
Christ.  When  the  Lord  Jesus  shall 
be  revealed  from  heaven  in  his  glory, 
that  is,  when  he  comes  to  judge  the 
world.     Notes,  2  Thess.  i.  7. 


144 

14  As  obedient  children,  not 
fashioning  "yourselves  according 
to  the  former  lusts  in  your  igno- 
rance : 

a  Ro.  12.  2.  b  Le.  11.  44. 


I.  PETER.  [A.  D.  60, 

15  But  as  he  which  hath  called 
you  is  holy,  so  be  ye  holy  in  all 
manner  of  conversation ; 

16  Because  it  is  written,  ^  Be 
ye  holy ;  for  I  am  holy. 


14.  As  obedient  children.  That  is, 
conduct  yourselves  as  becomes  the 
children  of  God,  by  obeying  his  com- 
mands ;  by  submitting  to  his  will ;  and 
by  manifesting  unwavering  confidence 
in  him  as  your  Father,  at  all  times. 
IT  Not  fashioning  yourselves.  Not 
forming  or  modelling  your  life.  Comp. 
Notes,  Rom.  xii.  2.  The  idea  is,  that 
they  were  to  have  some  model  or  ex- 
ample in  accordance  with  which  they 
were  to  frame  their  lives,  but  that  they 
were  not  to  make  their  own  former 
principles  and  conduct  the  model.  The 
Christian  is  to  be  as  different  from 
what  he  was  himself  before  conversion 
as  he  is  from  his  fellow-men.  He  is 
to  be  governed  by  new  laws,  to  aim 
at  new  objects,  and  to  monld  his  life 
in  accordance  with  d'jw  crinciples. 
Before  conversion  he  wf^s  (f  ^  su^  ^m^^ly 
?elfish;  (6)  he  lived  for  p  "sonal  grsti- 
fication ;  (c)  he  gave  free  .n'-.i'ge'.ice 
to  his  appetites  and  passicns,  restrained 
only  by  a  respect  for  the  decencies  of 
life,  and  by  a  reference  to  his  own 
health,  property,  or  reputation,  without 
regard  to  the  will  of  God  ;  {d)  he  con- 
formed himself  to  the  customs  and  opi- 
nions around  him,  rather  than  to  the 
requirements  of  his  Maker;  (e)  he 
lived  for  worldly  aggrandizements,  his 
supreme  object  being  wealth  or  fame  ; 
or  (/)  in  many  cases  those  who  are 
now  Christians  gave  indulgence  to 
every  passion  which  they  wished  to 
gratify,  regardless  of  reputation,  health, 
property,  or  salvation.  Now  they  are 
to  be  governed  by  a  different  rule,  and 
their  own  former  standard  of  morals 
and  of  opinions  is  no  longer  their  guide, 
but  the  will  of  God.  IT  According  to 
{he  former  lusts  in  your  ignorance, 
When  you  were  ignorant  of  the  re- 


quirements of  the  gospel,  and  gave 
yourselves  up  to  the  unrestrained  in 
duigence  of  your  passions. 

15.  But  as  he  who  hath  called  t/ou 
is  holy.  On  the  word  called,  see  Notes 
on  Eph.  iv.  1.  The  meaning  here  is, 
that  the  model  or  example  in  accordance 
with  which  they  were  to  frame  their 
lives,  should  be  the  character  of  that 
God  who  had  called  them  into  his 
kingdom.  They  were  to  be  like  him. 
Comp.  Notes,  Matt.  v.  48.  IT  So  be 
ye  holy  in  all  manner  of  conversation. 
In  all  your  conduct.  On  the  word 
conversation,  see  Notes  on  Phil.  i.  27 
The  meaning  is,  that  since  God  is  holy, 
and  we  profess  to  be  his  followers,  we 
ought  also  to  be  holy. 

16.  Because  it  is  written,  Be  ye. 
holy  i  for  I  am  holy.  Lev.  xi.  44 
This  command  was  addressed  at  first 
to  the  Israelites,  but  it  is  with  equal 
propriety  addressed  to  Christians,  as 
the  professed  people  of  God.  The 
foundation  of  the  command  is,  that 
they  professed  to  be  his  people,  and 
that  as  his  people  they  ought  to  be  like 
their  God.  Comp.  Micah  iv.  5.  It  is 
a  great  truth  that  men  everywhere  will 
imitate  the  God  whom-  they  worship. 
They  will  form  their  character  in  ac- 
cordance with  his.  -They  will  regard 
what  he  does  as  right.  They  will  at- 
tempt to  rise  no  higher  in  virtue  than 
the  God  whom  they  adore,  and  they 
will  practise  freely  what  he  is  supposed 
to  do  or  approve.  Hence,  by  knowing 
what  are  the  characteristics  of  the  gods 
which  are  worshipped  by  any  people, 
we  may  form  a  correct  estimate  of  the 
character  of  the  people  thenselves ; 
and  hence,  as  the  God  who  is  the  ob- 
ject of  the  Christian's  worship  is  per- 
fectly holy,  the  character  of  his  wor 


A.D.  60.] 


CHAPTER  I. 


145 


17  And  if  ye  call  on  the  Fa- 
ther, who  without  respect  of 
ptrsons    judgeth    according    to 

aPh.  2.  12. 

Bh'.ppers  should  also  be  holy.  And 
hence,  also,  we  may  see  \.\\aX  the  ten- 
lency  of  true  religion  is  to  make  men 
pure.  As  the  worship  of  the  impure 
gods  of  the  heathen  moulds  the  charac- 
ter of  the  worshippers  into  their  image, 
80  the  worship  of  Jehovah  moulds  the 
:haracter  of  his  professed  friends  into 
lis  image,  and  they  become  like  him. 

17.  And  if  ye  call  on  the  Father. 
That  is,  if  you  are  true  Christians,  or 
cruly  pious — piety  being  represented  in 
;he  Scriptures  as  calling  on  God,  or  as 
;he  worship  of  God.  Comp.  Acts  ix. 
II.  Gen.  iv.  26.  1  Kings  xviii.  24. 
Ps.  cxvi.  17.  2  Kings  v.  11.  1  Chron. 
xvi.  8.  Joel  ii.  32.  Rom.  x.  13..  Zeph. 
lii.  9.  1  Cor.  i.  2.  Acts  ii.  21.  The 
word  '  Father'  here  is  used  evidently 
not  to  denote  the  Father  in  contradis- 
tinction to  the  Son,  but  as  referring  to 
God  as  the  Father  of  the  universe. 
See  ver.  14.  «<  As  obedient  children.'" 
God  is  often  spoken  of  as  the.  Father 
of  the  intelligent  beings  whom  he  has 
made.  Christians  worship  him  as  a 
Father — as  one  having  all  the  feelings 
of  a  kind  and  tender  parent  towards 
them.  Comp.  Ps.  ciii.  13,  seq.  IT  Who 
without  respect  of  persons.  Impar- 
tiality. Who  is  not  influenced  in  his 
treatment  of  men  by  a  regard  to 
rank,  wealth,  beauty,  or  any  external 
distinction.  See  Notes  on  Acts  x.  34, 
and  Rom.  ii.  11.  ^  Judgeth  according 
to  every  man's  work.  He  judges  each 
one  according  to  his  character;  or  to 
what  he  has  done.  Rev.  xxii.  12. 
Notes,  2  Cor.  v.  10.  The  meaning  is, 
<you  worship  a  God  who  will  judge 
every  man  according  to  his  real  cha- 
racter, and  you  should  therefore  lead 
such  lives  as  he  can  approve.'  ^  Pass 
the  time  of  your  sojourning.  'Of 
your  temporary  residence  on  earth. 
This  is  not  your  permanent  home,  but 
18 


every  man's  work,  pass  the  timf! 

of  your  sojourning  he?'e  in  fear." 

18   Forasmuch    as    ye    know 

that  ye  were  not  redeemed  with 


you  are  strangers  and  sojourners.'  See 
Notes  on  Heb.  xi.  13,  %  In  fear. 
Notes,  Phil.  ii.  12.  Heb.  xii.  28.  With 
true  reverence  or  veneration  for  God 
and  his  law.  Religion  is  often  repre- 
sented as  the  reverent  fear  of  God. 
Deut.  vi.  2,  13,  24.  Prov.  i.  7 ;  iii.  13 ; 
xiv.  26,  27,  et  saspe  al. 

18.  Forasmuch  as  ye  know.  This 
is  an  argument  for  a  holy  life  derived 
from  the  fact  that  they  were  redeemed, 
and  from  the  manner  in  which  their 
redemption  had  been  effected.  There 
is  no  more  effectual  way  to  induce  true 
Christians  to  consecrate  themselves  en- 
tirely to  God,  than  to  refer  them  to  the 
fact  that  they  are  not  their  own,  but 
have  been  purchased  by  the  blood  of 
Christ.  IT  That  ye  were  not  redeemed. 
On  the  word  rendered  redeemed  (\vtp6oi 
—lutroo),  see  Notes,  Titus  ii.  14.  The 
word  occurs  in  the  New  Testament 
only  in  Luke  xxiv.  21.  Titus  ii.  14, 
and  in  this  place.  The  noun  {%vtpov 
—  lutron)  is  found  in  Malt.  xx.  28. 
Mark  X.  45,  rendered  ransom.  For 
the  meaning  of  the  similar  word  (Jmo- 
Tivrpcooftj — apolufrosis'),  see  Notes  on 
Rom.  iii.  24.  This  word  occurs  in 
Luke  xxi.  28.  Rom.  iii.  24  ;  viii.  23 
1  Cor.  i.  30.  Eph.  i.  7,  14  ;  iv.  30. 
Col.  i.  14.  Heb.  ix.  1.5,  in  all  which 
places  it  is  rendered  redemption,  and 
in  Heb.  xi.  35,  where  it  is  rendered 
deliverance.  The  word  here  means 
that  they  were  rescued  from  sin  and 
death  by  the  blood  of  Christ,  as  the 
valuable  consideration  on  account  of 
which  it  was  done  ;  that  is,  the  blood 
or  the  life  of  Christ  offered  as  a  sacri- 
fice effected  the  same  purpose  in  regard 
to  justice  and  to  the  maintenance  of 
the  principles  of  moral  government, 
which  the  punishment  of  the  sinnei 
himself  would  have  done.  It  was  that 
which  God  was  pleased  to  accept  in 


146 


corruptible  things,  as  silver  and 
gold,  from  your  vain  conversa- 
tion received  by  tradition  from 
your  fathers; 


I.  PETER,  [A.  D.  60 

19  But  with  the  precious  blood 
of  Christ,  as  of  a  lamb  "  without 
blemish  and  without  spot : 

a  Jno.  1.  29,  36.      Re.  7.  14. 


the  place  of  the  punishment  of  the  sin- 
ner, as  answering  the  same  great  ends 
in  his  administration.  The  principles 
of  his  truth  and  justice  could  as  cer- 
tainly be  maintained  in  this  way  as  by 
the  punishment  of  the  guilty  them- 
selves. If  so,  then  there  was  no  ob- 
stacle to  their  salvation,  and  they  might, 
on  repentance,  be  consistently  pardoned 
and  taken  to  heaven.  H  With  corrupt- 
ible things,  as  silver  and  gold.  On 
the  word  corruptible,  as  applicable  to 
gold,  see  Notes  on  ver.  7.  Silver  and 
gold  usually  constitute  the  price  or  the 
valuable  consideration  paid  for  the  re- 
demption of  captives.  It  is  clear  that 
the  obligation  of  one  who  is  redeemed, 
to  love  his  benefactor,  is  in  proportion 
to  the  price  which  is  paid  for  his  ran- 
som. The  idea  here  is,  that  a  price 
far  more  valuable  than  any  amount  of 
silver  or  gold  had  been  paid  for  the  re- 
demption of  the  people  of  God,  and 
that  they  were  under  proportionate  ob- 
ligation to  devote  themselves  to  his 
service.  They  were  redeemed  by  the 
life  of  the  Son  of  God  offered  in  their 
behalf,  and  between  the  value  of  that 
life  and  silver  and  gold  there  could  be 
no  comparison.  H  From  your  vain 
conversation.  Your  vain  conduct,  or 
manner  of  life.  Notes  on  ver.  15. 
The  word  vain  applied  to  conduct 
(jwaratoj)  means  properly  empty,  fruit' 
less.  It  is  a  word  often  applied  to  the 
worship  of  idols,  as  being  nothing, 
worthless,  unable  to  help  (Acts  xiv.  15. 
1  Kings  xvi.  13.  2  Kings  xvii.  15.  Jer. 
ii.  5,  8,  19),  and  is  probably  used  in  a 
similar  sense  in  this  place.  The  apos- 
tle refers  to  their  former  worship  of 
idols,  and  to  all  the  abominations  con- 
nected with  that  service  as  being  vain 
and  unprofitable;  as  the  worship  of 
nothing  real  (comp.  1  Cor.  viii.  4, 
*<  We  know  that  an  idol  is  nothing  in 


the  world");  and  as  resulting  in  a 
course  of  life  that  answered  none  of  the 
proper  ends  of  living.  From  that  they 
had  been  redeemed  by  the  blood  of 
Christ.  IT  Received  by  tradition  from 
your  fathers.  The  mode  of  worship 
which  had  been  handed  down  frona 
father  to  son.  The  worship  of  idols 
depends  on  no  better  reason  than  that 
it  is  that  which  has  been  practised  in 
ancient  times,  and  it  is  kept  up  now  in 
all  lands  in  a  great  degree  only  by  the 
fact  that  it  has  had  the  sanction  of  the 
venerated  men  of  other  generations. 

1 9.  But  with  the  precious  blood  of 
Christ.  On  the  use  of  the  word  blood, 
and  the  reason  why  the  efficacy  of  the 
atonement  is  said  to  be  in  the  blood, 
see  Notes  on  Rom.  iii.  25.  The  word 
precious  (ti^tioi)  is  a  word  which 
would  be  applied  to  that  which  is  worth 
much  ;  which  is  costly.  Comp.  for  the 
use  of  the  noun  (rtfMj)  in  this  sense 
Matt,  xxvii.  6,  "  The  price  of  blood." 
Acts  iv.  34;  v.  2,  3 ;  vii.  16.  See  also 
for  the  use  of  the  adjective  (rt/wtos) 
Rev.  xvii.  4,  "gold  and  precious  stones." 
Rev.  xviii.  12,  "  vessels  of  most  pre- 
cious wood."  Rev.  xx'u  11,  "a  stone 
most  precious."  The  meaning  here 
is,  that  the  blood  of  Christ  had  a  value 
above  silver  and  gold ;  it  was  worth 
more,  to  wit  (1.),  in  itself — being  a 
more  valuable  thing ;  and  (2.)  in  etfect- 
ing  our  redemption.  It  accomplished 
what  silver  and  gold  could  not  do.  The 
universe  had  nothing  more  valuable  to 
offer,  of  which  we  can  conceive,  than 
the  blood  of  the  Son  of  God.  ^  As  of 
a  lamb.  That  is,  of  Christ  regarded 
as  a  lamb  offered  for  sacrifice.  Notes 
on  John  i.  29.  U  Without  blemish  and 
without  spot.  Such  a  lamb  only  wag 
allowed  to  be  offered  in  sacrifice.  Lev. 
xxii.  20—24.  Mai.  i.  8.  This  was 
required  (1.)  because  it  was  propef 


A.  D.  60.] 


CHAPTER  1. 


147 


20  Wlio  verily  was  fore-or- 
dained before  "  the  foundation 
of  the  world,  but  was  manifest 
in  these  last  times  for  you; 

a  Re.  13.  8.  b  Mat.  28.  18.    Ph.  2.  9. 


that  man  should  offer  that  which  was 
regarded  as  perfect  in  its  kind  ;  and 
(2.)  because  only  ihat  would  be  a 
proper  symbol  of  the  great  sacrifice 
which  was  to  be  made  Ity  the  Son  of 
God.  The  idea  was  thus  kept  up  from 
age  to  age  that  he,  of  whom  all  these 
victims  were  the  emblems,  would  be 
perfectly  pure. 

20.  Who  verily  was  fore-ordalned 
before  the  foundation  of  the  world. 
That  is,  it  was  fore-ordained,  or  pre- 
determined, that  he  should  be  the  great 
atoning  sacrifice  for  sin.  On  the 
meaning  of  the  word  fore-ordained 
(rtpovH/waxw)  see  Rom.  viii.  29.  The 
word  is  rendered  which  knew,  Acts 
xxvi.  5  -,  foreknew  and  foreknoiu^  Rom. 
viii.  29 :  xi.  2 ;  fore-ordained,  1  Pet. 
i.  20 ;  and  know  before,  2  Pet.  ii. 
17.  It  does  not  elsewhere  occur  in 
the  New  Testament.  The  sense  is, 
that  the  plan  was  formed,  and  the  ar- 
rangements made  for  the  atonement 
before  the  world  was  created.  IT  Before 
the  foundation  of  the  world.  That  is, 
from  eternity.  It  was  before  man  was 
formed  ;  before  the  earth  was  made ; 
before  any  of  the  material  universe  was 
brought  into  being ;  before  the  angels 
were  created.  Comp.  Notes  on  Matt. 
XXV.  34.  John  xvii.  24.  Eph.  i.  4. 
IT  But  was  manifest.  Was  revealed. 
Notes  on  1  'J'im.  iii.  16.  IT  7/i  these 
last  times.  In  this,  the  last  dispensa- 
tion of  things  on  the  earth.  Notes  on 
Heb.  i.  2.  IT  For  you.  For  your  benefit 
or  advantage.  See  Notes  on  ver.  12. 
It  follows  from  what  is  said  in  this 
verse,  (1.)  That  the  atonement  was 
not  an  after-thought  on  the  part  ot 
God.  It  entered  into  his  plan  when 
he  made  the  world,  and  was  revolved 
in  his  purposes  from  eternity      (2.)  It 


21  Wno  by  uinr.  do  believe  in 
God,  that  raised  him  up  from  the 
dead,  and  *  gave  him  glory,  that 
your  faith  and  hope  might  be  in 
God. 

was  not  a  device  to  supply  a  defect  in 
the  system  ;  that  is,  it  was  not  adopted 
because  the  system  did  not  work  well, 
or  because  God  had  been  disappointed. 
It  was  arranged  before  man  was  created, 
and  when  none  but  God  could  know 
whether  he  would  stand  or  fall.  (3.) 
The  creation  of  the  earth  must  have 
had  some  reference  to  this  plan  of  re- 
demption, and  that  plan  must  have 
been  regarded  as  in  itself  so  glorious, 
and  so  desirable,  that  it  was  deemed 
best  to  bring  the  world  into  existence 
that  the  plan  might  be  developed, 
though  it  would  involve  the  certainty 
that  the  race  would  fall,  and  that  many 
would  perish.  It  was,  on  the  whole, 
more  wise  and  benevolent  that  the  race 
should  be  created  with  a  certainty  that 
they  would  apostatize,  than  it  would  be 
that  the  race  should  not  be  created,  and 
the  plan  of  salvation  be  unknown  to 
distant  worlds.  See  Notes  on  ver.  12. 
21.  Who  by  him  do  believe  in  God. 
Faith  is  sometimes  represented  particu- 
larly as  exercised  in  God,  and  some- 
times in  Christ.  It  is  always  a  charac- 
teristic of  true  religion  that  a  man  has 
faith  in  God.  Comp.  Notes  on  Mark 
xi.  22.  IT  That  raised  him  up  from 
the  dead.  Notes  on  Acts  ii.  24  ;  iii.  15, 
26;  iv.  10  i  V.  30;  xiii.  30.  Rom.  iv. 
24;  vi.  4.  1  Cor.  xv.  1.5.  ^  And  gave 
him  glo^y.  By  exalting  him  at  his 
own  right  hand  in  heaven.  Phil.  ii.  9. 
I  Tim.  iii.  16.  Eph.  i.  20,  21.  ^  That 
your  faith  and  hope  might  be  ix  God. 
That  is,  by  raising  up  the  Lord  Jesus, 
and  exalting  him  to  heaven,  he  has 
laid  the  foundation  of  confidence  in 
his  promises,  and  of  the  hope  of  eternal 
life.  Comp.  Notes  on  ver.  3.  Comp. 
1  Cor.  XV.  Col.  i.  27.  1  Thess.  i.  a 
1  Tim.  i.  1. 


148 


22  Seeing  ye  have  purified 
your  souls  in  obeying  the  truth 
•  through    the    Spirit    unto    un- 

a  Jno.  17.  17,  19. 

22.  Seeing  ye  have  purified  your 
$ouls.  Gr.  '  Having  purified  your 
Bouls.'  The  apostles  were  never  afraid 
of  referring  to  human  agency  as  having 
an  important  part  in  saving  the  soui. 
Comp.  1  Cor.  iv.  15.  No  one  is  made 
pure  without  personal  intention  or  effort 
— any  more  than  one  becomes  accom- 
plished or  learned  without  personal 
exertion.  One  of  the  leading  effects 
of  the  agency  of  the  Holy  Spirit  is  to 
excite  us  to  make  efforts  for  our  ovi-n 
salvation  ;  and  there  is  no  true  piety 
which  is  not  the  fair  result  of  culture, 
as  really  as  the  learning  of  a  Porson 
or  a  Parr,  or  the  harvest  of  the  farmer. 
The  amount  of  effort  which  we  make 
*in  purifying  our  souls'  is  usually  also 
the  measure  of  our  attainments  in  re- 
ligion. No  one  can  expect  to  have 
any  true  piety  beyond  the  amount  of 
effort  which  he  makes  to  be  conformed 
to  God,  any  more  than  one  can  expect 
wealth,  or  fame,  or  learning,  without 
exertion.  1F/«  obeying  the  truth.  That 
is,  your  yielding  to  the  requirements 
of  truth,  and  to  its  fair  influence  on 
your  minds,  has  been  the  means  of 
your  becoming  pure.  The  truth  here 
referred  to  is,  undoubtedly,  that  which 
is  revealed  in  the  gospel — the  great 
system  of  truth  respecting  the  redemp- 
tion of  the  world.  H  Through  the 
Spirit.  By  the  agency  of  the  Holy 
Spirit.  It  is  his  office  to  apply  truth  to 
the  mind  ;  and  however  precious  the 
truth  may  be,  and  however  adapted  to 
secure  certain  results  on  the  soul,  it 
will  never  produce  those  effects  with- 
out the  influences  of  the  Holy  Spirit. 
Comp.  Titus  iii.  5,  6.  Notes  on  John 
iii.  5.  U  Unto  unfeigned  love  of  the 
brethren.  The  effect  of  the  influence 
of  the  Holy  Spirit  in  applying  the 
truth  has  been  to  produce  sincere  love 
to  all  who  are  true  Ghristiana.   Comp. 


I.  PETER.  [A.  D.  eu. 

feigned  love  '  of  the  brethren, 
see  that  ye  love  one  another  with 
a  pure  heart  fervently  : 

b  1  Jno,  3.  14,  18. 


Notes  on  John  xiii.  34.  1  Thess.  iv.  9. 
See  also  1  John  iii.  14 — 18.  IF  See 
that  ye  love  one  another  with  pure 
heart  fervently.  Comp.  Notes  on  Heh. 
xiii.  1.  John  xiii.  34,  35.  Eph.  v.  2. 
The  phrase  <  with  pure  heart  fervently,' 
means  (1.)  that  it  should  be  genuine 
love,  proceeding  from  a  heart  in  which 
there  is  no  guile  or  hypocrisy  ;  and  (2.) 
that  it  should  be  intense  affection 
(ixT'smj)  ;  not  cold  and  formal,  but 
ardent  and  strong.  If  there  is  any 
reason  why  we  should  love  true  Chris- 
tians at  all,  there  is  the  same  reason 
why  our  attachment  to  them  should  be 
intense.  This  verse  establishes  the 
following  points  :  (1.)  That  truth  was 
at  the  foundation  of  their  piety.  They 
had  none  of  which  this  was  not  the 
proper  basis ;  and  in  which  the  foun- 
dation was  not  as  broad  as  the  super- 
structure. There  is  no  religion  in  the 
world  which  is  not  the  fair  development 
of  truth ;  which  the  truth  is  not  fitted 
to  produce.  (2.)  They  became  Chris- 
tians as  the  result  of  obeying  the  truth  ; 
or  by  yielding  to  its  fair  influence  on 
the  soul.  Their  own  minds  complied 
with  its  claims ;  their  own  hearts 
yielded  ;  there  was  the  exercise  of  their 
own  .volitions.  This  expresses  a  doc- 
trine of  great  importance,  (a)  There 
is  always  the  exercise  of  the  powers 
of  the  mind  in  true  religion  ;  always  a 
yielding  to  truth;  always  a  voluntary 
reception  of  it  into  the  soul.  (6)  Re- 
ligion is  always  of  the  nature  oi  obedi- 
ence. It  consists  in  yielding  to  what 
is  true  and  right;  in  laying  aside  the 
feelings  of  opposition,  and  in  allowing 
the  mind  to  follow  where  truth  and 
duty  lead,  (c)  This  would  always 
take  place  when  the  truth  is  presented 
to  the  mind,  if  there  were  no  voluntary 
resistance.  If  all  men  were  ready  to 
yield  to  the  truth,  they  would  become 


A.  D.  60.] 


CHAPTER  I. 


149 


23  Being  born  "  again,  not  of 
corruptible  seed,  but  of  incor- 

a  Jno.  1.  13. 


Christians.  The  only  reason  why  all 
men  do  not  love  and  serve  God  is,  that 
they  refuse  to  yield  to  what  they  know 
to  be  true  and  right.  (3.)  The  agency 
by  which  this  was  accomplished  was 
that  of  the  Holy  Ghost.  Truth  is 
adapted  in  itself  to  a  certain  end  or 
result,  as  seed  is  adapted  to  produce  a 
harvest.  But  it  will  no  more  of  itself 
produce  its  appropriate  effects  on  the 
soul,  than  seed  will  produce  a  harvest 
without  rains,  and  dews,  and  suns.  In 
all  cases,  therefore,  the  proper  effect  of 
•truth  on  the  soul  is  to  be  traced  to  the 
influence  of  the  Holy  Spirit,  as  the 
germination  of  the  seed  in  the  earth  is 
to  the  foreign  cause  that  acts  on  it. 
No  man  was  ever  converted  by  the 
mere  effect  of  truth  without  the  agency 
of  the  Holy  Ghost,  any  more  than  seed 
germinates  when  laid  on  a  hard  rock. 
(4.)  The  effect  of  this  influence  of  the 
Holy  Spirit  in  applying  the  truth  is  to 
produce  love  to  ail  who  are  Christians. 
Love  to  Christian  brethren  springs  up 
in  the  soul  of  every  one  who  is  truly 
converted  :  and  this  love  is  just  as  cer- 
tain evidence  that  the  seed  of  truth  has 
germinated  in  the  soul,  as  the  green 
and  delicate  blade  that  peeps  up  through 
the  earth  is  evidence  that  the  seed 
sown  has  been  quickened  into  life. 
Comp.  Notes  on  1  Thess.  iv.  9.  1  .lohn 
iii.  14.  We  may  learn  hence  (a)  That 
truth  is  of  inestimable  value.  It  is  as 
valuable  as  religion  itself,  for  all  the 
religion  in  the  world  is  the  result  of  it. 
(b)  Error  and  falsehood  are  mischiev- 
ous and  evil  in  the  same  degree.  There 
is  no  true  religion  which  is  the  fair 
result  of  error;  and  all  the  pretended 
religion  that  is  sustained  by  error  is 
worthless,  (c)  If  a  system  of  religion, 
or  a  religious  measure  or  doctrine,  can- 
not be  defended  by  truth,  it  should  be 
at  once  abandoned.  Comp.  Notes  on 
13* 


ruptible,  by  the  word  '  of  God, 
which  liveth  and  abideth  for  ever. 

b  Ja.  1.  18. 


Job  xiii.  7.  (d)  We  should  avoid  the 
places  where  error  is  taught.  Prov. 
xix.  27.  "  Cease,  my  son,  to  hear  the 
instruction  that  causeth  to  err  from  the 
words  of  knowledge."  Prov.  xix.  27. 
(e)  We  should  place  ourselves  under 
the  teachings  of  truth,  for  there  is  truth 
enough  in  the  world  to  occupy  all  our 
time  and  attention  ;  and  it  is  only  bt/ 
truth  that  our  minds  can  be  benefited. 
23.  Being  born  a^ain.  See  Notes 
on  John  iii.  3.  IT  Not  of  corruptible 
seed.  "  Not  by  virtue  of  any  descent 
from  human  parents."  Doddridge. 
The  result  of  such  a  birth,  or  of  being 
begotten  in  this  way — for  so  the  word 
rendered  born  again  more  properly 
signifies — is  only  corruption  and  decay. 
We  are  begotten  only  to  die.  There 
is  no  permanent,  enduring  life  produced 
by  that.  It  is  in  this  sense  that  this  is 
spoken  of  as  «  corruptible  seed,'  because 
it  results  in  decay  and  death.  The 
word  here  rendered  seed  {aytopd)  occurs 
nowhere  else  in  the  New  Testament. 
IT  But  of  incorruptible.  By  truth, 
communicating  a  living  principle  to 
the  soul  which  can  never  decay.  Comp. 
1  John  iii.  9.  "  His  seed  remaineth  in 
him  ;  and  he  cannot  sin,  because  he  is 
born  of  God."  II  By  the  vjord  of  God. 
See  Notes  on  James  i.  18.  "Of  his 
own  will  begat  he  us  with  the  word  of 
truth,  that  we  should  be  a  kind  of  first- 
fruits  of  his  creatures."  Comp.  Notes 
on  John  i.  13.  It  is  the  uniform  doc- 
trine  of  the  scriptures  that  divine  truth 
is  made  the  instrument  of  quickening 
the  soul  into  spiritual  life.  ^  Which 
liveth  and  abideth  for  ever.  This  ex- 
pression may  either  refer  to  God,  as 
living  for  ever,  or  to  the  word  of  God, 
as  being  for  ever  true.  Critics  are  about 
equally  divided  in  the  interpretation. 
The  Greek  will  bear  either  construc- 
tion.   Most  of  the  recent  critics  incline 


im 


I.  PETER. 


[A.  D.  60. 


24  '  For  "  all  flesh  is  as  grass, 
and  all  the  glory  of  man  as  the 

1  or.  For  that.  a  Is.  40.  6-8. 


to  the  latter  opinion — that  it  refers  to 
the  word  of  God,  or  to  his  doctrine. 
So  Rosenmiiller,  Doddridjre,  Bloom- 
field,  Wolf,  Macknight,  Clarke.  It 
seems  to  me,  however,  that  the  more 
natural  construction  of  the  Greek  is  to 
refer  it  to  God,  as  ever-living  or  en- 
during; and  this  interpretation  agrees 
well  with  the  connection.  The  idea 
then  is,  that  as  God  is  ever-living,  that 
■which  is  produced  directly  by  him  in 
the  human  soul  by  the  instrumentality 
of  truth,  may  be  expected  also  to  en- 
dure for  ever.  It  will  not  be  like  the 
offspring  of  human  parents,  themselves 
mortal,  liable  to  early  and  certain  de- 
cay, but  may  be  expected  to  be  as  en- 
during as  its  ever-living  Creator. 

24.  For  all  flesh  is  as  grass.  That 
is,  all  human  beings;  all  men.  The 
connection  here  is  this;  The  apostle, 
in  the  previous  verse,  had  been  con- 
trasting that  which  is  begotten  by  man 
with  that  which  is  begotten  by  God,  in 
reference  to  its  permanency.  The  for- 
mer was  corruptible  and  decaying  ;  the 
latter  abiding.  The  latter  was  pro- 
duced by  God  who  lives  for  ever ;  the 
former  by  the  agency  of  man,  who  is 
himself  corruptible  and  dying.  It  was 
not  unnatural,  then,  to  dwell  upon  the 
feeble,  frail,  decaying  nature  of  man  in 
contrast  with  God  ;  and  the  apostle, 
therefore,  says  that  '  all  flesh,  every 
human  being,  is  like  grass.  There  is 
no  stability  in  any  thing  that  man  does 
or  produces.  He  himself  resembles 
grass  that  soon  fades  and  withers ;  but 
God  and  his  word  endure  for  ever  the 
eame.'  The  comparison  of  a  human 
being  with  grass,  or  with  flowers,  is 
very  beautiful,  and  is  quite  common  in 
the  Scriptures.  The  comparison  turns 
on  the  fact  that  the  grass  or  the  flower, 
however  green  or  beautiful  it  may  be, 
«^on  loses  its  freshness ;  is  withered  ; 


flower  of  grass.  The  grass  with- 
ereth,  and  the  flower  thereof  fall- 
eth  away : 


is  cut  down  and  dies.  Thus  in  Psalm 
ciii.  15,  16  : 

"  As  for  man,  his  days  are  as  grass ; 
As  a  flower  of  the  field,  so  he  flourishetl; ; 
For  the  wind  paaseth  over  it  and  it  is  gor«, 
And  the  place   thereof  shall  know  it  no 
more." 

So  in  Isaiah  xl.  6 — 8  ;  a  passage  which 
is  evidently  referred  to  by  Peter  in  this 
place : 

*'  The  voice  said.  Cry. 
And  he  said,  What  shall  1  cry? 
All  flesh  is  grass, 
And  all  the  goodliness  thereof  is  as  the 

flower  of  the  field. 
The  irrass  withereth, 
The  flower  fadeth, 
When   the   wind  of  Jehovah  bloweth 

upon  it: 
Surely  the  people  is  grass, 
The  grass  withereth, 
The  flower  fadeth, 

But  the  word  of  our  God  shalf  stand 
for  ever." 

See  also  James  i.  10,  11.  This  senti- 
ment is  beautifully  imitated  by  the 
great  dramatist  in  the  speech  of  Wol- 
sey  : — 

"This  is  the  state  of  man;  to-day  he  puts 

forth 
The    tender    leaves  of  hope,  to-morrow 

blossoms, 
And  hears  his  blushing  honours  thick  upon 

him. 
The    third  day  comes  a  frost,  a  killing 

frost ; 
And— when  he  thinks,  good  easy  man,  full 

surely 
His  greatness  is  a  ripening— nips  his  root. 
And  then  he  falls." 

Comp.  Notes  on  Isa.  xl.  6 — 8.  ^  And 
all  I  he  glory  of  man.  All  that  man 
prides  himself  on  —  his  wealth,  rank, 
talents,  beauty,  learning,  splendour  of 
equipage  or  apparel.  If  As  the  flower 
of  grass.  The  word  rendered  ' grass, ^ 
(;t'opT'oj)  properly  denotes  herbage,  that 
which  furnishes  food  for  animals — pas- 
ture, hay.  Probably  the  prophet  Isaiah, 
from  whom  this  passage  is  taken,  re- 
ferred rather  to  the  appe-jrance  of  a 
meadow  or  a  field,  with  nungled  grasg 
and   flowers,  constituting   a   beautiful 


A.  D.  60.]  CHAPTER  I. 

25  But  the  word  of  the  Lord 
endureth  for  ever.     And  this  "  is 

a  J  no.  i.  1,  14.    2  Pe.  1.  19. 


landscape,  than  to  mere  grass.  In  such 
a  field,  the  grass  soon  withers  with 
heat,  and  with  the  approach  of  winter; 
and  the  flowers  soon  fade  and  fall. 
IT  The  grass  withereth,  and  tliejhwer 
thereof  ful let h  away.  This  is  repeated, 
as  is  common  in  the  Hebrew  writings, 
for  the  sake  of  emphasis,  or  strong 
confirmation. 

25.  But  the  word  of  the  Lord.  In 
Isaiah  (xl.  8),  « the  word  of  our  God.' 
The  sense  is  not  materially  varied. 
^Endureth  for  ever.  Is  unmoved, 
fixed,  permanent.  Amidst  all  the  revo- 
lutions on  earth,  the  fading  glories  of 
natural  objects,  and  the  wasting  strength 
of  man,  his  truth  remains  unaffected. 
Its  beauty  never  fades ;  its  power  is 
never  enfeebled.  The  gospel  system 
is  as  lovely  now  as  it  was  when  it  was 
first  revealed  to  man,  and  it  has  as 
much  power  to  save  as  it  had  when 
first  applied  to  a  human  heart.  We 
see  the  grass  wither  at  the  coming  on 
of  autumn  ;  we  see  the  flower  of  the 
field  decay  ;  we  see  man,  though  con- 
'  fident  in  his  strength,  and  rejoicing 
in  the  vigour  of  his  frame,  cut  down 
in  an  instant;  we  see  cities  decline, 
and  kingdoms  lose  their  power:  but  the 
word  of  God  is  the  same  now  that  it 
was  at  first,  and  amidst  all  the  changes 
which  may  ever  occur  on  the  earth  that 
will  remain  the  same.  ^  And  this  is 
the  word  which  by  the  gospel  is 
preached  unto  you.  That  is,  this 
gospel  is  the  '  word'  which  was  referred 
to  by  Isaiah  in  the  passage  which  has 
been  quoted. — In  view,  then,  of  the 
affecting  truth  stated  in  the  close  of 
this  chapter  (vs.  24,  25),  let  us  learn 
habitually  to  reflect  on  our  feebleness 
and  frailty.  «  We  all  do  fade  as  a 
leaf,"  Isa.  Ixiv.  6.  Our  glory  is  like 
the  flower  o(  the  field.  Our  beauty 
fades,  and  our  strength  disappears,  as 
easily  as  the  beauty  and  vigour  of  the 


151 

the  word  which  by  the  gospel  is 
preached  unto  you. 


flower  that  grows  up  in  the  morning 
and  that  in  the  evening  is  cut  down. 
Ps.  xc.  6.  The  rose  that  blossoms  on 
the  cheek  of  youth  may  wither  as  soon 
as  any  other  rose;  the  brightness  of 
the  eye  may  become  dim  as  readily  as 
the  beauty  of  a  field  covered  with 
flowers;  the  darkness  of  death  may 
come  over  the  brow  of  manliness  and 
intelligence  as  readily  as  night  settles 
down  on  the  landscape ;  and  our  robes 
of  adorning  may  be  laid  aside  as  soon 
as  beauty  fades  in  a  meadow  full  of 
flowers  before  the  scythe  of  the  mower. 
There  is  not  an  object  of  natural  beauty 
on  which  we  pride  ourselves  that  will 
not  decay  ;  and  soon  all  our  pride  and 
pomp  will  be  laid  low  in  the  tomb.  It 
is  sad  to  look  on  a  beautiful  lily,  a  rose, 
a  magnolia,  and  to  think  how  soon  all 
that  beauty  will  disappear.  It  is  more 
sad  to  look  on  a  rosy  cheek,  a  bright 
eye,  a  lovely  form,  an  expressive  brow, 
an  open,  serene,  intelligent  counte- 
nance, and  to  think  how  soon  all  that 
beauty  and  brilliancy  will  fade  away. 
But  amidst  these  changes  which  beauty 
undergoes,  and  the  desolations  which 
disease  and  death  spread  over  the 
world,  it  is  cheering  to  think  that  all 
is  not  so.  There  is  that  which  does 
not  change,  which  never  loses  its 
beauty.  '  The  word  of  the  Lord' 
abides.  His  cheering  promises,  his  as- 
surances that  there  is  a  brighter  and 
better  world,  remain  amidst  all  these 
changes  the  same.  The  traits  which 
are  drawn  on  the  character  by  the  reli- 
gion of  Christ,  more  lovely  by  far  than 
the  most  delicate  colouring  of  the  lily, 
remain  for  ever.  There  they  abide, 
augmenting  in  loveliness,  when  the 
rose  fades  from  the  cheek ;  when  the 
brilliancy  departs  from  the  eye ;  when 
the  body  moulders  away  in  the  sepul- 
chre. The  beauty  of  religion  is  the 
only  permanent  beauty  in  the  earth  * 


ir,2 


I.  PETER. 


rA.D.  60 


CHAPTER  II. 

WHEREFORE  laying  aside 
"■  all  malice,  and  all  guile, 

and  he  that  has  that,  need  not  regret 
that  that  which  in  this  mortal  frame 
charms  the  eye,  shall  fade  away  like 
the  flower  of  the  field. 

CHAPTER  II. 

ANALYSIS    OF    THE    CHAPTER. 

This  chapter  may  be  divided  into 
three  parts. 

I.  An  exhortation  to  those  whom 
the  apostle  addressed,  to  lay  aside  all 
malice,  and  all  guile,  and  to  receive 
the  simple  and  plain  instructions  of  the 
word  of  God  with  the  earnestness  with 
which  babes  desire  their  appropriate 
food.  vs.  1 — 3.  Religion  reproduces 
the  traits  of  character  of  children  in 
those  whom  it  influences,  and  they 
ought  to  regard  themselves  as  new-born 
babes,  and  seek  that  kind  of  spiritual 
nutriment  which  is  adapted  to  their 
condition  as  such. 

II.  The  privileges  which  they  had 
obtained  by  becoming  Christians,  while 
so  many  others  had  stumbled  at  the 
very  truths  by  which  they  had  been 
saved,  vs.  4 — 10.  (a)  They  had  come 
to  the  Saviour,  as  the  living  stone  on 
which  the  whole  spiritual  temple  was 
founded,  though  others  had  rejected 
him  ;  they  had  become  a  holy  priest- 
hood ;  they  had  been  admitted  to  the 
privilege  of  offering  true  sacrifices,  ac- 
ceptable to  God.  vs.  4,  5.  (6)  To  them 
Christ  was  precious  as  the  chief  corner- 
stone on  which  all  their  hopes  rested, 
and  on  which  the  edifice  that  was  to 
be  reared  was  safe,  though  thdt  founda- 
tion of  the  Christian  hope  had  been 
rejected  and  disallowed  by  others,  vs. 
6 — 8.  (c)  They  were  now  a  chosen 
people,  an  holy  nation,  appointed  to 
show  forth  on  earth  the  praises  of  God, 
though  formerly  they  were  not  regarded 
as  the  people  of  God,  and  were  not 
within   the  range  of  the  methods  by 


and  hypocrisies,  and  envies,  and 

all  evil  speakings, 

a  Ep.  4.  22,  31. 


which  he  was  accustomed  to  show 
mercy,  vs.  9,  10. 

III.  Various  duties  growing  out  of 
these  privileges,  and  out  of  the  various 
relations  which  they  sustained  in  life, 
vs.  11 — 25.  (a)  The  duty  of  living 
as  strangers  and  pilgrims ;  of  abstain- 
ing from  all  those  fleshly  lusts  which 
war  against  the  soul,  and  of  leading 
lives  of  entire  honesty  in  relation  to 
the  Gentiles,  by  whom  they  were  sur- 
rounded, vs.  11,  12.  (b)  The  duty 
of  submitting  to  civil  rulers,  vs.  13 — 
17.  (c)  The  duty  of  servants  to  sub- 
mit to  their  masters,  though  their  con- 
dition was  a  hard  one  in  life,  and  they 
were  often  called  to  sufifer  wrongfully, 
vs.  18—20.  (d)  This  duty  was  en- 
forced on  servants,  and  on  all,  from  the 
example  of  Christ,  who  was  more 
wronged  than  any  others  can  be,  and 
who  yet  bore  all  his  sufierings  with 
entire  patience,  leaving  us  an  example 
that  we  should  follow  in  his  steps,  vs. 
21—25. 

1.  Wherefore  laying  aside.  On  the 
word  rendered  laying  aside,  see  Rom. 
xiii.  12.  Eph.  iv.  22,  25.  Col.  iii.  8. 
The  allusion  is  to  putting  off  clolh^, 
and  the  meaning  is,  that  we  are  to  cast 
off  these  things  entirely  ;  that  is,  we 
are  no  longer  to  practise  them.  The 
word  wherefore  (^w)  refers  to  the 
reasonings  in  the  first  chapter.  In  view 
of  the  considerations  stated  there,  we 
should  renounce  all  evil.  U  All  malice. 
All  evil  (xaxJar).  The  word  malice 
we  commonly  apply  now  to  a  particular 
kind  of  evil,  denoting  extreme  enmity 
of  heart,  ill-will,  a  disposition  to  injure 
others  without  cause  from  mere  per- 
sonal gratification,  or  from  a  spirit  of 
revenge.  Webster.  The  Greek  word, 
however,  includes  evil  of  all  kinds 
See  Notes  on  Rom.  i.  29.  Comp.  Acts 
viii.  22,  where  it  is  rendered  wicked* 


A.  D.  60.] 


CHAPTER  JI. 


153 


2    As  new-born  babes,"  desire 

a  Mat.  18.  3.  6  1  Co.  3.  2. 


ness,  and  1  Cor.  v.  8  ;  xiv.  20.  Eph. 
IV.  31.  Col,  iii.  8.  Titus  iii.  3.  IT  And 
all  guile.  Deceit  of  all  kinds.  Notes 
on  Rom.  i.  29.  2Cor.xii.  16.  1  Thess. 
ii.  3.  IT  A?id  hypocrisies.  Notes  on 
1  Tim.  iv.  2.  Matt,  xxiii.  28.  Gal.  ii. 
13,  on  the  word  rendered  dissimulation. 
The  word  means  feigning  to  be  what 
we  are  not;  assuming  a  false  appear- 
ance of  religion  ;  cloking  a  wicked 
purpose  under  the  appearance  of  piety. 
IT  And  envies.  Hatred  of  others  on 
account  of  some  excellency  which  they 
have,  or  something  which  they  possess 
which  we  do  not.  See  Notes  on  Rom. 
i.  29.  IT  And  all  evil  speaking.  Gr. 
Speaking  against  others.  This  word 
(xofoJuiTu'a)  occurs  only  here  and  in  2 
Cor.  xii.  20,  where  it  is  rendered  back- 
biiings.  It  would  include  all  unkind 
or  slanderous  speaking  against  others. 
This  is  by  no  means  an  uncommon 
fault  in  the  world,  and  it  is  one  of  the 
designs  of  religion  to  guard  against 
it.  Religion  teaches  us  to  lay  aside 
whatever  guile,  insincerity,  and  false 
appearances  we  may  have  acquired, 
and  to  put  on  the  simple  honesty  and 
openness  of  children.  We  all  acquire 
more  or  less  of  guile  and  insincerity  in 
the  course  of  life.  We  learn  to  con- 
ceal our  sentiments  and  feelings,  and 
almost  unconsciously  come  to  appear 
different  from  what  we  really  are.  It 
is  not  so  with  children.  In  the  child 
every  emotion  of  the  bosom  appears  as 
it  is.  Nature  there  works  well  and 
beautifully.  Every  emotion  is  ex- 
pressed ;  every  feeling  of  the  heart  is 
developed  ;  and  in  the  cheeks,  the  open 
eye,  the  joyous  or  sad  countenance,  we 
know  all  that  there  is  in  the  bosom,  as 
certainly  as  we  know  all  that  there  is 
in  the  rose  by  its  colour  and  its  fra- 
grance. Now,  it  is  one  of  the  pur- 
poses of  religion  to  bring  us  back  to 
this  state,  and  to  strip  off  all  the  sub- 
terfuges which  we  may  have  acquired 


the  sincere  milk  *  of  the  word, 
that  ye  may  grow  thereby: 


in  life ;  and  he  in  whom  this  effect  is 
not  accomplished  has  never  been  con- 
verted. A  man  that  is  characteristically 
deceitful,  cunning  and  crafty,  cannot  be 
a  Christian.  "  Except  ye  be  converted, 
and  become  as  little  children,  ye  shall 
not  enter  into  the  kingdom  of  heaven." 
Matt,  xviii.  3. 

2.  As  new-born  babes.  The  phrase 
here  used  would  properly  denote  those 
which  were  just  born,  and  hence  Chris- 
tians who  had  just  begun  the  spiritual 
life.  See  the  word  explained  in  the 
Notes  on  2  Tim.  iii.  15.  It  is  not  un- 
common, in  the  Scriptures,  to  compare 
Christians  with  little  children.  See 
Notes,  Matt,  xviii.  3,  for  the  reasons  of 
this  comparison.  Comp.  Notes,  1  Cor. 
iii.  2.  Heb.  v.  12,  14.  ^Desire  the 
sincere  milk  of  the  word.  The  pure 
milk  of  the  word.  On  the  meaning  of 
the  word  sincere,  see  Notes,  Eph.  vi. 
24.  The  Greek  word  here  (a5o3U)i/) 
means  properly  that  which  is  without 
guile  or  falsehood  ;  then  unadulterated, 
pure,  genuine.  The  Greek  adjective 
rendered  '  of  the  word'  (Tjyyixbv),  means 
properly  rational,  pertaining  to  reason, 
or  mind  ;  and,  in  the  connection  here 
with  milk,  means  that  which  is  adapted 
to  sustain  the  soul.  Comp.  Notes, 
Rom.  xii.  1.  There  is  no  doubt  that 
there  is  allusion  to  the  gospel  in  its 
purest  and  most  simple  form,  as  adapted 
to  be  the  nutriment  of  the  new-born 
soul.  Probably  there  are  two  ideas 
here;  one,  that  the  proper  aliment  ot 
piety  is  simple  truth;  the  other,  that 
the  truths  which  they  were  to  desire 
were  the  more  elementary  truths  of  the 
gospel,  such  as  would  be  adapted  to 
those  who  were  babes  in  knowledge. 
^That  ye  may  grow  thereby.  As  babes 
grow  on  their  proper  nutriment.  Piety 
in  the  heart  is  susceptible  of  growth, 
and  is  made  to  grow  by  its  proper  ali- 
ment, as  a  plant  or  a  child  is,  and  will 
grow  in  proportion  as  it  has  the  prope/ 


154 


3   If  so  be  ye  have  tasted  ' 

that  the  Lord  is  gracious. 

a  Ps.  34.  8. 

kind  of  nutriment.  Fiom  this  verse 
we  may  see,  (1.)  The  reason  of  the 
injunction  of  the  Saviour  to  Peter,  to 
'feed  his  lambs.'  John  xxi.  15.  vs.  1,2. 
Young  Christians  strongly  resemble 
children — babes;  and  they  need  watch- 
ful care,  and  kind  attention,  and  appro- 
priate aliment,  as  much  as  new-born 
infants  do.  Piety  receives  its  form 
much  from  its  coinmence-ment ;  and 
the  character  of  the  whole  Christian 
life  will  be  determined  in  a  great  degree 
by  the  views  entertained  at  first,  and 
the  kind  of  instruction  which  is  given 
to  those  who  are  just  entering  on  their 
Christian  course.  We  may  also  see, 
(2.)  That  it  furnishes  evidence  of  con- 
version, if  we  have  a  love  for  the  sim- 
ple and  pure  truths  of  the  gospel.  It 
is  evidence  that  we  have  spiritual  life, 
as  really  as  the  desire  of  appropriate 
nourishment  is  evidence  that  an  infant 
has  natural  life.  The  new-born  soul 
Icves  the  truth.  It  is  nourished  by  it. 
It  perishes  without  it.  The  gospel  is 
just  what  it  wants;  and  without  that 
it  could  not  live.  We  may  also  learn 
from  this  verse,  (3.)  That  the  truths  of 
the  gospel  which  are  best  adapted  to 
that  state  are  those  which  are  simple 
and  plain.  Comp.  Heb.  v.  12,  13,  14. 
It  is  not  philosophy  that  is  needed  then ; 
it  is  not  the  profound  and  difficult  doc- 
trines of  the  gospel ;  it  is  those  element- 
ary truths  which  lie  at  the  foundation 
of  all  religion,  and  which  can  be  com- 
prehended by  children.  Religion  makes 
every  one  docile  and  humble  as  a  child  ; 
and  whatever  may  be  the  age  at  which 
one  is  converted,  or  whatever  attain- 
ments he  may  have  made  in  science, 
he  relishes  the  same  truths  which  «re 
loved  by  the  youngest  and  most  un- 
lettered child  that  is  brought  into  the 
kingdom  of  God. 

3.  If  so  be  ye  have  tasted  thai  the 
Lord  is  gracious.     Or  rather,  as  Dod- 


I.  PETER.  LA.  D.  00. 

4  To  whom  coming,  as  vnfo 
living   stone,   disallowed  '  in- 

b  Ps.  118.  22. 


d ridge  renders  it,  '■'■Since  you  have  tasted 
that  the  Lord  is  gracious."  The  apos- 
tle did  not  mean  to  express  any  doubt 
on  the  subject,  but  to  state  that,  since 
they  had  had  an  experimental  acquaint- 
ance with  the  grace  of  God,  they  should 
desire  to  increase  more  and  more  in  the 
knowledge  and  love  of  him.  On  the 
use  of  the  word  taste,  see  Notes  on 
Heb.  vi.  4. 

4.  To  whom  coming.  To  the  Lord 
.lesus,  for  so  the  word  '  Lord'  is  to  be 
understood  in  ver.  3.  Comp.  Notes 
on  Acts  i.  24.  The  idea  here  is,  that 
they  had  come  to  him  for  salvation, 
while  the  great  mass  of  men  rejected 
him.  Others  'disallowed'  him,  and 
turned  away  from  him,  but  they  had 
seen  that  he  was  the  one  chosen  or 
appointed  of  God,  and  had  come  to  him 
in  order  to  be  saved.  Salvation  is  often 
represented  as  coming  to  Christ.  See 
Matt.  xi.  28.  IF  As  unto  a  living  stone. 
The  allusion  in  this  passage  is  to  Isa. 
xxviii.  16.  "Behold  I  lay  in  Zion  for 
a  foundation,  a  stone,  a  tried  stone,  a 
precious  corner-stone,  a  sure  founda- 
tion ;  he  that  believeth  shall  not  make 
haste."  See  Notes  on  that  passage. 
There  may  be  also  possibly  an  allusion 
to  Ps.  cxviii.  22.  "The  stone  which 
the  builders  disallowed,  is  become  the 
head-stone  of  the  corner."  The  refer- 
ence is  to  Christ  as  the  foundation  on 
which  the  church  is  reared.  He  oc- 
cupied the  same  place  in  regard  to 
the  church  which  a  foundation-stone 
does  to  the  edifice  that  is  reared  upon 
it.  Comp.  Matt.  vii.  24,  25.  Se«  Notes 
on  Rom.  ix.  33,  and  Eph,  ii.  20—22 
The  phrase  '  living  stone'  is  howevei 
unusual,  and  is  not  found,  I  think,  ex- 
cept in  this  place.  There  seems  to  be 
an  incongruity  in  it,  in  attributing  life 
to  a  stone,  yet  the  meaning  is  not  diffi- 
cult to  be  understood.  The  purpose 
was  not  to  speak  of  a  temple,  like  that 


V.  D.  60.] 

deed  of  men,  but  chosen  of  God 
and  precious. 


CHAPTER  II.  1.55 

5  Ye  also,  as  lively  stones,' 

1  or,  he  ye. 


at  Jerusalem,  made  up  of  gold  and 
costly  stones  ;  l)ut  of  a  temple  made  up 
of  living  materials — of  redeemed  men 
—  in  which  God  now  resides.  In 
■peaking  of  that,  it  was  natural  to  refer 
to  the  foundation  on  which  the  whole 
rested,  and  to  speak  of  that  as  corre- 
sponding to  the  whole  edifice.  It  was 
all  a  living  temple — a  temple  composed 
of  living  materials — from  the  founda- 
tion to  the  top.  Compare  the  expression 
in  John  iv.  10,  "  He'  would  have  given 
thee  living  water,"  that  is,  water 
which  would  have  imparted  life  to  the 
soul.  So  Chri<3t  imparts  life  to  the 
whole  spiritual  temple  that  is  reared 
on  him  as  a  fow^dation.  IT  Disallowed 
indeed  of  men.  Rejected  by  them, 
first  by  the  Jews,  in  causing  him  to  be 
put  to  death ;  and  then  by  all  men 
when  he  is  olfered  to  them  as  their 
Saviour.  See  Notes,  Isa.  liii.  3.  Ps. 
cxviii.  22.  « Which  the  builders  re- 
fused." Comp.  Notes,  Matt.  xxi.  42. 
Acts  iv.  11.  IT  But  chosen  of  God. 
Selected  by  him  as  the  suitable  foun- 
dation ou  which  to  rear  his  church. 
Tf  And  precious.  Valuable.  The  uni- 
verse had  nothing  more  valuable  on 
which  to  rear  the  spiritual  temple. 

5.  Ye  also  as  lively  stones.  Gr. 
'  living  stones.'  The  word  should 
have  been  so  rendered.  The  word 
lively  with  us  now  has  a  different 
meaning  from  living,  and  denotes  act- 
ive, quick,  sprightly.  The  Greek 
word  is  the  same  as  that  used  in  the 
previous  verse,  and  rendered  living. 
The  meaning  is,  that  the  materials  of 
which  the  temple  here  referred  to 
was  composed  were  living  materials 
throughout.  The  foundation  is  a  living 
foundation,  and  all  the  superstructure 
is  composed  of  living  materials.  The 
purpose  of  the  apostle  here  is  to  com- 
pare the  church  to  a  beautiful  temple — 
such  as  the  temple  in  Jerusalem,  and 
to  show  that  it  is  complete  in  all  its 


parts,  as  that  was.  It  has  within  itself 
what  corresponds  with  every  thing  that 
was  valuable  in  that.  It  is  a  beautiful 
structure  like  that,  and  as  in  that  there 
was  a  priesthood,  and  there  were  real 
and  acceptable  sacrifices  offered,  so  it 
is  in  the  Christian  church.  The  Jews 
prided  themselves  much  on  their  tem- 
ple. It  was  a  most  costly  and  splendid 
edifice.  It  was  the  place  where  God 
was  worshipped,  and  where  he  was 
supposed  to  dwell.  It  had  an  imposing 
service,  and  there  was  acceptable  wor- 
ship rendered  there.  As  a  new  dis- 
pensation was  introduced ;  as  the  ten- 
dency of  the  Christian  system  was  to 
draw  off  the  worshippers  from  that 
temple,  and  to  teach  them  that  God 
could  be  worshipped  as  acceptably  else- 
where as  at  Jerusalem  (John  iv.  21  — 
23)  ;  as  Christianity  did  not  inculcate 
the  necessity  of  rearing  splendid  tem- 
ples for  the  worship  of  God  ;  and  as  in 
fact  the  temple  at  Jerusalem  was  about 
to  be  destroyed  for  ever,  it  was  import- 
ant to  show  that  in  the  Christian  church 
there  might  be  found  all  that  was  truly 
beautiful  and  valuable  in  the  temple 
at  Jerusalem ;  that  it  had  what  corre- 
sponded to  what  was  in  fact  most  pre- 
cious there,  and  that  there  was  still  a 
most  magnificent  and  beautiful  temple 
on  the  earth.  Hence  the  sacred  writers 
labour  to  show  that  all  was  found  in 
the  church  that  had  made  the  temple 
at  Jerusalem  so  glorious,  and  that  the 
great  design  contemplated  hy  the  erec- 
tion of  that  splen^jid  edifice — the  main- 
tenance of  the  worship  of  God — was 
now  accomplished  in  a  more  glorious 
manner  than  even  in  the  services  of 
that  house.  For  there  was  a  temple, 
made  up  of  living  materials,  which  was 
still  the  peculiar  dwelling-place  of  God 
on  the  earth.  In  that  temple  there 
was  a  holy  priesthood — for  every  Chris- 
tian was  a  priest.  In  that  temple  there 
were  sacrifices  offered,  as  acceptable  to 


156 


I.  PETER. 


[A.  D.  60 


are  built  up  a  spiritual  house," 

flHe.  3.6. 


Got!  as  in  the  former — for  they  were 
Bpiritual  sacrifices,  offered  continually. 
These  thoughts  were  often  dwelt  upon 
by  the  apostle  Paul,  and  are  here  il- 
lustrated by  Peter,  evidently  with  the 
game  design,  to  impart  consolation  to 
those  who  had  never  been  permitted  to 
worship  at  the -temple  in  Jerusalem, 
and  to  comfort  those  Jews,  now  con- 
verted to  Christianity,  who  saw  that 
that  splendid  and  glorious  edifice  was 
about  to  be  destroyed.  The  peculiar 
abode  of  God  on  the  earth  was  now 
removed  from  that  tem|)le  to  the  Chris- 
tian church.  Theirs/  aspect  in  which 
this  is  illustrated  here  is,  that  the  tem- 
ple of  God  was  made  up  of  "living 
stones;"'  that  is,  that  the  materials 
were  not  inanimate  stones,  but  endued 
with  life,  and  so  much  more  valuable 
than  those  employed  in  the  temple  at 
Jerusalem,  as  the  soul  is  more  precious 
than  any  materials  of  stone.  There 
were  living  beings  which  composed 
that  temple,  constituting  a  more  beau- 
tiful structure,  and  a  more  appropriate 
dwelling-place  for  God,  than  any  edi- 
fice could  be  made  of  stone,  however 
costly  or  valuable.  IT  A  spiritual  house. 
A  spiritual  temple,  not  made  of  perish- 
able materials,  like  that  at  Jerusalem  ; 
not  composed  of  matter,  as  that  was, 
but  made  up  of  redeemed  souls  —  a 
temple  more  appropriate  to  be  the  re- 
sidence of  one  who  is  a  pure  spirit. 
Comp.  Notes  on  Eph.  ii.  19 — 22,  and 
1  Cor.  vi.  19,  20.  IT  An  holy  priest- 
hood. In  the  temple  at  Jerusalem,  the 
priesthood  appointed  to  minister  there, 
<^  and  to  offer  sacrifices,  constituted  an 
essential  part  of  the  arrangement.  It 
was  important,  therefore,  to  show  that 
this  was  not  overlooked  in  the  spiritual 
temple  that  God  was  raising.  Accord- 
ingly, the  apostle  says,  that  this  is 
amply  provided  for,  by  constituting  the 
whole  body  of  Ch,ristians  to  be  in  fact 
a  priesthood.     Every  one  is  engaged 


an  holy  priesthood,  *  to  offer  up 

JIs.  61.  6.    Re.  1.  6. 


in  offering  acceptable  sacrifice  to  God. 
The  business  is  not  entrusted  to  a  par- 
ticular class  to  be  known  as  priests ; 
there  is  not  a  particular  portion  to 
whom  the  name  is  to  he  peculiarly 
given,  but  every  Christian  is  in  fact  a 
priest,  and  is  engaged  in  offering  an 
acceptable  sacrifice  to  God.  See  Rom. 
i.  6.  "  And  hath  made  us  kings  and 
priests  unto  God."  The  Great  High 
Priest  in  this  service  is  the  Lord  Jesus 
Christ  (see  the  Epistle  to  the  Hebrews, 
passim),  but  besides  him  there  is  no 
one  who  sustains  this  office  except  as 
it  is  borne  by  all  the  Christian  mem- 
bers. There  are  ministers,  elders, pas- 
tors, evangelists,  in  the  church  ;  but 
there  is  no  one  who  is  a  priest,  except 
in  the  general  sense  that  all  are  priests 
— for  the  great  sacrifice  has  been  offered, 
and  there  is  no  expiation  now  to  be 
made.  The  name  priest,  therefore, 
should  never  be  conferred  on  a  minis- 
ter of  the  gospel.  It  is  never  so  given 
in  the  New  Testament,  and  there  was 
a  reason  why  it  should  not  be.  The 
proper  idea  of  a  priest  is  one  who  offers 
sacrifice ;  but  the  ministers  of  the  New 
Testament  have  no  sacrifices  to  offer— 
the  one  great  and  perfect  oblation  for 
the  sinS  of  the  world  having  been 
made  by  the  Redeemer  on  the  cross. 
To  him,  and  him  alone,  under  the  New 
Testament  dispensation  should  the 
name  priest  be  given,  as  it  is  uniformly 
in  the  New  Testament,  except  in  the 
general  sense  in  which  it  is  given  to 
all  Christians.  In  the  Roman  Catholic 
communion  it  is  consistent  to  give  the 
name  priest  to  a  minister  of  the  gospel, 
but  it  is  wrong  to  do  it.  It  is  consist- 
ent, because  they  claim  that  a  true  sa- 
crifice of  the  body  and  blood  of  Christ 
is  offered  in  the  mass.  It  is  wrong, 
because  that  doctrine  is  wholly  contrary 
to  the  New  Testament,  and  is  deroga- 
tory to  the  one  perfect  oblation  which 
has  been  once  made  for  the  sins  of  the 


A.  D.  60.] 


CHAPTER  n. 


Ib7 


spiritual  "  sacrifices,   acceptable 
to  God  by  Je-sus  Christ. 

6  Wherefore  also  it  is  con- 
tained in  the  Scripture/ Behold, 
I  lay  in  Sion  a  chief  corner-stone, 

aMal.  1.  11.  6Is.  28.  16. 


elect,  precious  :  and  he  that  be- 
lieveth  on  him  shall  not  be  con- 
founded. 

7  Unto  you   therefore  which 
believe,  he  2s  'precious  :  but  unto 

*  an  honour. 


world,  and  is  conferring  on  a  class  of 
men  a  degree  of  importance  and  of 
power  to  which  they  have  no  claim, 
and  which  is  so  liable  to  abuse.  But 
in  a  Protestant  church  it  is  neither 
consistent  nor  right  to  give  the  name 
to  a  minister  of  religion.  The  only 
sense  in  which  the  term  can  now  be 
used  in  the  Christian  church  is  a  sense 
in  which  it  is  applicable  to  all  Chris- 
tians alike — that  they  "  offer  the  sacri- 
fice of  prayer  and  praise."  ^  To  offer 
up  spiritual  sacrifices.  Not  bloody 
offerings,  the  blood  of  lambs  and  bul- 
locks, but  those  which  are  the  offerings 
of  the  heart — the  sacrifices  of  prayer 
and  praise.  As  there  is  a  priest,  there 
is  also  involved  the  notion  of  a  sacri- 
fice, but  that  which  is  offered  is  such 
as  all  Christians  offer  to  God,  proceed- 
ing from  the  heart,  and  breathed  forth 
from  the  lips,  and  in  a  holy  life.  It  is 
called  sacrifice,  not  because  it  makes 
an  expiation  for  sin,  but  because  it  is 
of  the  nature  of  ujorship.  Comp.  Notes 
on  Heb.  xiii.  15  ;  x.  14.  IT  Acceptable 
to  God  by  Jesus  Christ.  Comp.  Notes 
on  Rom.  xii.  1.  Through  the  merits 
of  the  great  sacrifice  made  by  the  Re- 
deemer on  the  cross.  Our  prayers  and 
praises  are  in  themselves  so  imper- 
fect, and  proceed  from  such  polluted 
lips  and  hearts,  that  they  can  be  ac- 
ceptable only  through  him  as  our  inter- 
cessor before  the  throne  of  God.  Comp. 
Notes  on  Heb.  ix.  24,  25;  x.  19—22. 
6.  Wherefore  also  it  is  contained  in 
lAe  Scriptures.  Isa.  xxviii.  16.  The 
quotation  is  substantially  as  it  is  found 
in  the  Septuagint.  II  Behold,  I  lay  in 
Sion.  See  Notes  on  Isa.  xxviii.  16, 
and  Rom.  ix.  33.  IT  A  chief  corner- 
itone.  The  principal  stone  on  which 
14 


the  corner  of  the  edifice  rests.  A  stone 
is  selected  for  this  which  is  large  and 
solid,  and,  usually,  one  which  is  squared 
and  wrought  with  care ;  and  as  such  a 
stone  is  commonly  laid  with  solemn  ce- 
remonies, so,  perhaps,  in  allusion  to  this, 
it  is  here  said  by  God  that  he  luoiild 
lay  this  stone  at  the  foundation.  The 
solemnities  attending  this  were  those 
which  accompanied  the  great  work  of 
the  Redeemer.  See  the  word  explained 
in  the  Notes  on  Eph.  ii.  20.  IT  Elect. 
Chosen  of  God,  or  selected  for  this  pur- 
pose, ver.  4.  U  And  he  that  believeth 
on  him  shall  7iot  be  confounded.  Shall 
not  be  ashamed.  The  Hebrew  is,  *  shall 
-not  make  haste.'  See  it  explained  in 
the  Notes  on  Rom.  ix.  33. 

7.  Unto  you,  therefore,  which  believe. 
Christians  are  often  called  simply  be- 
lievers, because  fa'ih  in  the  Saviour  is 
one  of  the  promineu.  characteristics  by 
which  they  are  distinguished  from  their 
fellow-men.  It  sufficiently  describes 
any  man,  to  say  that  he  is  a  believer 
in  the  Lord  Jesus.  IT  He  is  precious. 
Marg,,  an  honour.  That  is,  according 
to  the  margin,  it  is  an  honour  to  believe 
on  him,  and  should  be  so  regarded. 
This  is  true,  but  it  is  very  doubtful 
whether  this  is  the  idea  of  Peter.  The 
Greek  is  ^  rt^u}} ;  literally,  'esteem, 
honour,  respect,  reverence ;'  then  '  value 
or  price,.'  The  noun  is  probably  used 
in  the  place  of  the  adjective,  in  the 
sense  of  honourable,  valued,  precious; 
and  it  is  not  incorrectly  rendered  in  the 
text,  <  he  is  precious.'  The  connection 
demands  this  interpretation.  The  apos- 
tle* was  not  showing  that  it  was  an 
honour  to  believe  on  Christ,  but  was 
stating  the  estimate  which  was  put  on 
him  by  those  who  believe,  as  contrasted 


158  I.  PETER, 

them  which  be  disobedient,  the 


with  the  view  taken  of  him  by  the 
world.  The  truth  which  is  taught  is, 
that  while  the  Lord  Jesus  is  rejected 
by  the  great  mass  of  men,  he  is  regard- 
ed by  all  Christians  as  of  inestimable 
value.  (L)  Of  the  fact  there  can  be 
no  doubt.  Somehow,  Christians  per- 
ceive a  value  in  him  which  is  seen  in 
nothing  else.  This  is  evinced  (a)  in 
their  avowed  estimate  of  him  as  their 
best  friend ;  (6)  in  their  being  willing 
BO  far  to  honour  him  as  to  commit  to 
him  the  keeping  of  their  souls,  resting 
the  whole  question  of  their  salvation 
on  him  alone;  (c)  in  their  readiness 
to  keep  his  commands,  and  to  serve 
him,  while  the  mass  of  men  disobey 
him ;  and  (c?)  in  their  being  willing  to 
die  for  him.  (II.)  The  reasons  why 
he  is  so  precious  to  them  are  such  as 
these:  (1.)  They  are  brought  into  a 
condition  where  they  can  appreciate  his 
worth.  To  see  the  value  of  food,  we 
must  be  hungry  ;  of  clothing,  we  must 
be  exposed  to  the  winter's  blast;  of 
home,  we  must  be  wanderers  without 
a  dwelling-place  ;  of  medicine,  we  must 
be  sick;  of  competence,  we  must  be 
poor.  So,  to  see  the  value  of  the  Sa- 
viour, we  must  see  that  we  are  poor, 
helpless,  dying  sinners  ;  that  the  soul 
is  of  inestimable  worth  ;  that  we  have 
no  merit  of  our  own ;  Jfnd  that  unless 
some  one  interpose,  we  must  perish. 
Every  one  who  becomes  a  true  Chris- 
tian is  brought  to  this  condition ;  and  in 
this  state  he  can  appreciate  the  worth  of 
the  Saviour.  In  this  respect  Christians 
are  unlike  the  condition  of  the,  rest  of 
mankind,  for  they  are  in  no  better  state 
to  appreciate  the  worth  of  the  Saviour 
than  the  man  in  health  is  to  appreciate 
the  value  of  the  healing  art,  or  than  he 
viho  has  never  had 'a  want  unsupplied, 
the  kindness  of  one  who  comes  to*  us 
with  an  abundant  supply  of  food.  (2.) 
The  Lord  Jesus  is  in  fact  of  more  value 
U>  them  than  any  other  benefactor.   We 


LA.  D.  ea 

stone  "which  the  builders  disa!- 

a  Mat.  21.  42. 


have  had  benefactors  who  have  done 
us  good,  but  none  who  have  done  us 
such  good  as  he  has.  We  have  had 
parents,  teachers,  kind  friends,  who 
have  provided  for  us,  taught  us,  relieved 
us ;  but  all  that  they  have  done  for  us 
is  slight,  compared  with  what  he  has 
done.  The  fruit  of  their  kindness,  for 
the  most  part,  pertains  to  the  present 
world ;  and  they  have  not  laid  down 
their  lives  for  us.  What  he  has  done 
pertains  to  our  welfere  to  all  eternity : 
it  is  the  fruit  of  the  sacrifice  of  his  own 
life.  How  precious  should  the  name 
and  memory  of  one  be  who  has  laid 
down  his  own  life  to  save  us!  (3.)  We 
owe  all  our  hopes  of  heaven  to  him; 
and  in  proportion  to  the  value  of  such 
a  hope,  he  is  precious  to  us.  We  have 
7Z0  hope  of  salvation  but  in  him.  Take 
that  away, — blot  out  the  name  and  the 
work  of  the  Redeemer,  and  we  see  no 
way  in  which  we  could  be  saved, — we 
have  no  prospect  of  being  saved.  As 
our  hope  of  heaven,  therefore,  is  valu- 
able to  us ;  as  it  supports  us  in  trial ; 
as  it  comforts  us  in  the  hour  of  death, 
so  is  the  Saviour  precious ;  and  the 
estimate  which  we  form  of  him  is  in 
proportion  to  the  value  of  such  a  hope. 
(4.)  There  is  an  intrinsic  'value  and 
excellency  in  the  character  of  Christ, 
apart  from  his  relation  to  us,  which 
makes  him  precious  to  those  who  can 
appreciate  his  worth.  In  his  character, 
abstractly  considered,  there  was  more  to 
attract,  to  interest,  to  love,  than  in  that 
of  any  other  one  who  ever  lived  in  our 
world.  There  was  more  purity,  more 
benevolence,  more  that  was  great  in 
trying  circumstances,  more  that  was 
generous  and  self-denying,  more  that 
resembled  God,  than  in  any  other  one 
who  ever  appeared  on  earth.  In  the 
moral  firmament,  the  character  of  Christ 
sustains  a  pre-eminence  above  all  others 
who  have  lived,  as  great  as  the  glory 
of  the  sun  is  superior  to  the  feeble  lights, 


A.  D.  60.] 


CHAPTER  11. 


159 


lowed,  the  same  Is  made  the  head 
of  the  corner, 


though  so  numerous,  which  glimmer  at 
midnight.  With  such  views  of  him,  it 
»s  no.  to  be  wondered  at,  that,  however 
he  ma}  be  estimated  by  the  world,  'to 
them  who  believe,  he  is  precious.' 
IT  But  unto  them  which  be  disobedient. 
Literally,  unwilling  to  be  persuaded 
(ajtec^i)  ;  that  is,  those  who  refused 
to  believe ;  who  were  obstinate  or  con- 
tumacious. Luke  i.  17.  Kom.  i.  30. 
The  meaning  is,  that  to  them  he  is 
made  a  stone  against  which  they  im- 
pinge, and  ruin  themselves.  Notes, 
ver.  8.  U  The  stone  which  the  builders 
disallowed.  Which  they  rejected,  or 
refused  to  make  a  corner-stone.  The 
allusion  here,  by  the  word  '  builders,' 
is  primarily  to  the  Jews,  represented 
as  raising  a  temple  of  salvation,  or 
building  with  reference  to  eternal  life. 
They  refused  to  lay  this  stone,  which 
God  had  appointed,  as  the  foundation 
of  their  hopes,  but  preferred  some  other 
foundation.  See  this  passage  explained 
in  the  Notes  on  Matt.  xxi.  42.  Acts 
iv.  11,  and  Rom.  ix.  33.  U  The  same 
i»  made  the  head  of  the  corner.  That 
is,  though  it  is  rejected  by  the  mass  of 
men,  yet  God  has  in  fact  made  it  the 
corner-stone  on  which  the  whole  spirit- 
ual temple  rests.  Acts  iv.  11,  12. 
However  men  may  regard  it,  there  is 
in  fact  no  other  hope  of  heaven  than 
that  which  is  founded  on  the  Lord  Je- 
fius.  If  men  are  not  saved  by  him,  he 
becomes  to  them  a  stone  of  stumbling 
and  a  rock  of  offence. 

8.  And  a  stone  of  stumbling.  A 
stone  over  which  they  stumble,  or 
against  which  they  impinge.  The  idea 
seemi  to  be  that  of  a  corner-stone  which 
projects  from  the  building,  against  which 
they  dash  themselves,  and  by  which 
they  are  made  to  fall.  See  Notes  on 
Malt.  xxi.  44.  The  rejection  of  the 
Saviour  becomes  the  means  of  their 
ruin.  They  refuse  to  build  on  him, 
«nd  it  ia  cu  iy  one  should  run  against 


8  And  a  stone  of  stumbling, 
and   a  rock  of  offence,  even  to 


a    solid    projecting    corner-stone    of  a 
house,    that    would    certainly    be    the 
means    of   their    destruction.      Comp. 
Notes,  Luke  i.  34.     An  idea  similar  to 
this  occurs  in  Matt.  xxi.  44.     "  Who- 
soever shall  fall  on  this  stone  shall  be 
broken."     The  meaning  is,  that  if  this 
foundation-stone  is  not  the  means  of 
their  salvation,  it  will  be  of  their  ruin. 
It  is  not  a  matter  of  indifference  whe- 
ther they  believe  on  him  or  not;  whe- 
ther they  accept  or  reject  him.     They 
cannot  reject  him   without  the    most 
fearful    consequences    to   their   souls. 
^  And  a  rock  of  offence.     This   ex- 
presses substantially  the  same  idea  as 
the  phrase, '  stone  of  stumbling.'     The 
word    rendered   *  offence'    {axavhoAov) 
means  properly  '' di  trap-stick — a  crook- 
ed stick  on  which  the  bait  is  fastened, 
which  the  animal  strikes  against,  and 
so  springs  the  trap"  {Robinson,  Lex.)  ; 
then  a  trap,  gin,  snare ;  and  then  any 
thing  which   one  strikes  or  stumbles 
against;    a  stumbling-block.     It  then 
denotes  that  which  is  the  cause  or  oc- 
casion of  ruin.     This  language  would 
be  strictly  applicable  to  the  Jews,  who 
rejected  the  Saviour  on  account  of  his 
humble  birth,  and  whose  rejection  of 
him  was  made  the  occasion  of  the  de- 
struction of  their  temple,  city,  and  na- 
tion.    But  it  is  also  applicable  to  all 
who  reject  him,  from  whatever  cause; 
for  their  rejection  of  him  will  be  fol- 
lowed with  ruin  to  their  souls.     It  is  a 
crime  for  which  God  will  judge  them 
as  certainly  as  he  did   the  Jews  who 
disovpned   him   and  crucified  him,  for 
the  ofience  is  substantially  the  same. 
What  might  have  been,  therefore,  the 
means  of  their  salvation,  is  made  the 
cause    of  their   deeper  condemnation. 
^  Even  to  them  which  stumble  at  the 
word.     To  all  who  do  this.     That  is, 
they  take  the  same  kind  of  offence  at 
the  gospel  which  the  Jews  did  at  ihe 
Saviour  himself.    It  is  substantialljr  the 


160 


I.  PETER. 


[A.  D.  60. 


them  which  stumble  at  the  word, 

a  Jude  4. 

same  thing,  and  the  consequences  must 
be  the  same.  How  does  the  conduct 
of  the  man  who  rejects  the  Saviour 
now,  differ  from  that  of  hinn  who  re- 
jected him  when  he  was  on  the  earth  ] 
if  Being  disobedient,  ver.  7.  The  rea- 
$on  why  they  reject  him  is,  that  they 
are  not  disposed  to  obey.  They  are 
solemnly  commanded  to  believe  the 
gospel ;  and  a  refusal  to  do  it,  there- 
fore, is  as  really  an  act  of  disobedience 
as  to  break  any  other  command  of  God. 
^Wkereunio  they  were  appointed  (ftj 
0  xai  fti^aav).  The  word  <  where- 
unto''  means  unto  which.  But  unto 
what]  It  cannot  be  supposed  that  it 
means  that  they  were  ♦  appointed'  to 
believe  on  him  and  be  saved  by  him, 
for  (1.)  this  would  involve  all  the  dif- 
ficulty which  is  et'frfelt  in  the  doctrine 
of  decrees  or  election  ;  for  it  would  then 
mean  that  he  had  eternally  designated 
them  to  be  saved,  which  is  the  doctrine 
of  predestination  ;  and  (2.)  /ythis  were 
the  true  interpretation,  the  consequence 
"would  follow  that  God  had  been  foiled 
in  his  plan  ;  for  the  reference  here  is 
to  those  who  would  not  be  saved,  that 
is,  to  those  who  «  stumble  at  that  stum- 
bling-stone,' and  are  destroyed.  Calvin 
supposes  that  it  means  '  unto  which  re- 
jection and  destruction  they  were  de- 
signated in  the  purpose  of  God.'  So 
Bloomfield  renders  it,  "  Unto  which 
(disbelief)  they  were  destined"  (Crit. 
Dig.)  ;  meaning,  as  he  supposes,  that 
"  into  this  stumbling  and  disobedience 
they  were  permitted  by  God  to  fall." 
Doddridge  interprets  it,  <'  to  which  also 
they  were  appointed  by  the  righteous 
sentence  of  God,  long  before,  even  as 
early  as  in  his  first  purpose  and  decree 
he  ordained  his  Son  to  be  the  great 
Foundation  of  his  church."  Rosen- 
tr.iiller  gives  substantially  the  same  in- 
terpretation. Clemens  Romanus  says 
it  means  '  that  they  were  appointed,  not 
that  they  should  sin^  but  that,  sinning, 


being   disobedient ;    whereunto' 
also  they  were  appointed. 


they  should  b'^  punished.^  See  Wet- 
stein  So  Macknight,  "  To  which  pun- 
ishmint  they  were  appointed."  Whitby 
gives  the  same  interpretation  of  it,  that 
because  they  were  disobedient  (refer- 
ring, as  he  supposes,  to  the  Jews  who 
rejected  the  Messiah),  "  they  were  ap- 
pointed, for  the  punishment  of  that  dis- 
obedience, to  fall  and  perish."  Dr. 
Clarke  supposes  that  it  means  that  th&y 
were  prophesied  of  that  they  should 
thus  fall ;  or  that,  long  before,  it  was 
predicted  that  they  should  thus  stumble 
and  fall.  In  reference  to  the  meaning 
of  this  difficult  passage,  it  is  proper  to 
observe  that  there  is  in  the  Greek  verb 
necessarily  the  idea  of  designation,  ap- 
pointment, purpose.  There  was  some 
agency  or  intention  by  which  they 
were  put  in  that  condition  some  act 
of  placing  or  appointing  (the  word 
ti^riixi  meaning  to  set,  put,  lay,  lay 
down,  appoint,  constitute),  by  which 
this  result  was  brought  about.  The 
fair  sense,  therefore,  and  cne  from 
which  we  cannot  escape,  is,  that  this 
did  not  happen  by  chance  or  accident, 
but  that  there  was  a  divine  arrange- 
ment, appointment,  or  plan  on  the  part 
of  God -in  reference  to  this  result,  and 
that  the  result  was  in  conformity  with 
that.  So  it  is  said  in  Jude  4,  of  a  simi- 
lar class  of  men,  "  For  there  are  certain  ^ 
men  crept  in  unawares,  who  were  be- 
fore of  old  ordained  to  this  condemna- 
tion." The  facts  were  these  : — (1.) 
That  God  appointed  his  Son  to  be  the 
corner-stone  of  his  church.  (2.)  That 
there  was  a  portion  of  the  world  which, 
from  some  cause,  would  embrace  him 
and  be  saved.  (3.)  That  there  was 
another  portion  who,  it  was  certain, 
would  not  embrace  him.  (4.)  That  it 
was  known  that  the  appointment  of  the 
Lord  Jesus  as  a  Saviour,  would  be  tht 
occasion  of  their  rejecting  him,  and  of 
their  deeper  and  more  aggravated  con- 
demnation.  (5.)  That  the  arrangement 


A.D.60.] 

9  But  ye  are  a  chosen  genera- 
tion, a  royal  priesthood,  an  holy 


CHAPTER  II.  161 

nation,  a  '  peculiar  "  people ;  that 

1  purchased.  a  De.  4.  20. 


was  nevertheless  made,  with  the  under- 
standing tha;  all  this  would  be  so,  and 
because  it  was  best  on  the  whole  that 
it  should  be  so,  even  though  this  con- 
sequence would  follow.  That  is,  it 
was  better  that  the  arrangement  should 
be  made  for  the  salvation  of  men  even 
■with  this  result,  that  a  part  would  sink 
into  deeper  condemnation,  than  that  no 
arrangement  should  be  made  to  save 
any.  The  primary  and  originating  ar- 
rangement, therefore,  did  not  contem- 
plate them  or  their  destruction,  but  was 
made  with  reference  to  others,  and  not- 
withstanding they  would  reject  him, 
and  would  fall.  The  expression  where' 
unto  (slf  6)  refers  to  this  plan,  as  in- 
volving, under  the  circumstances,  the 
result  which  actually  followed.  Their 
stumbling  and  falling  was  not  a  matter 
of  chance,  or  a  result  which  was  not 
contemplated,  but  entered  into  the  origi- 
nal arrangement;  and  the  whole,  there- 
fore, might  be  said  to  be  in  accordance 
with  a  wise  plan  and  purpose.  And  (6.) 
it  might  be  said  in  this  sense,  and  in 
this  connection,  that  those  who  would 
reject  him  were  appointed  to  this  stum- 
bling and  falling.  It  was  what  was 
foreseen  ;  what  entered  into  the  general 
arrangement ;  what  was  involved  in 
the  purpose  to  save  any.  It  was  not  a 
matter  that  was  unforeseen,  that  the  con- 
sequence of  giving  a  Saviour  would 
result  in  the  condemnation  of  those 
who  should  crucify  and  reject  him  ;  but 
the  whole  thing,  as  it  actually  occurred, 
entered  into  the  divine  arrangement. 
It  may  be  added,  that  as  in  the  facts  in 
the  case  nothing  wrong  has  been  done 
by  God,  and  no  one  has  been  deprived 
of  any  rights,  or  punished  more  than 
he  deserves,  it  was  not  wrong  in  him 
to  make  the  arrangement.  It  was  better 
that  the  arrangement  should  be  made 
as  it  is,  even  with  this  consequence, 
than  that  none  at  all  should  be  made 
for  human  salvation.  Comp.  Notes  on 
14* 


Rom.  ix.  15—18.  John  xii.  39,  40. 
This  is  just  a  statement,  in  accordance 
with  what  everywhere  occurs  in  the 
Bible,  tbat  all  things  enter  into  the 
eternal  plans  of  God ;  that  nothing 
happens  by  chance ;  that  there  is  no 
thing  that  was  not  foreseen ;  and  that 
the  plan  is  such  as,  on  the  whole,  God 
saw  to  be  best  and  wise,  and  therefore 
adopted  it.  If  there  is  nothing  un- 
just and  wrong  in  the  actual  develope- 
ment  of  the  plan,  there  was  nothing  in 
forming  it.  At  the  same  time,  no  man 
who  disbelieves  and  rejects  the  gospel 
should  take  refuge  in  this  as  an  excuse. 
He  was  '  appointed'  to  it  no  otherwise 
than  as  it  actually  occurs  ;  and  as  they 
know  that  they  are  voluntary  in  reject- 
ing him,  they  cannot  lay  the  blame  of 
this  on  the  purposes  of  God.  They 
are  not  forced  or  compelled  to  do  it ; 
but  it  was  seen  that  this  consequence 
would  follow,  and  the  plan  was  laid  to 
send  the  Saviour  notwithstanding. 

9.  But  ye  are  a  chosen  generation. 
In  contradistinction  from  those  who, 
by  their  disobedience,  had  rejected  the 
Saviour  as  the  foundation  of  hope.  The 
people  of  God  are  often  represented  as 
his  chosen  or  elected  people.  See  Notes 
on  ch.  i.  2.  ^  A  royal  priesthood.  See 
Notes  on  ver.  5.  The  meaning  oPthis 
is,  probably,  that  they  "  at  once  bore 
the  dignity  of  kings,  and  the  sanctity 
of  priests."  Doddridge.  Comp.  Rev. 
i.  6.  "  And  hath  made  us  kings  and 
priests  unto  God."  See  also  Isa.  Ixi.  6. 
"But  ye  shall  be  named  priests  of  the 
Lord  ;  men  shall  call  you  ministers  of 
our  God."  It  may  be,  however,  that 
the  word  royal  is  used  only  to  denote 
the  dignity  of  the  priestly  office  which 
they  sustained,  or  that  they  constituted, 
as  it  were,  an  entire  nation  or  kingdom 
of  priests.  They  were  a  kingdom  over 
which  he  presided,  and  they  were  all 
priests,  so  that  it  might  be  said  they 
were  a  kingdom  of  priests  ;  a  kingdom 


ye  should  show  forth  the  '  praises 
of  him  who  hath  called  you  out 


I.  PETER.  [A.  D.  60 

of  darkness  "  into  his  marvellous 
light: 


in  which  ali  the  subjects  were  engaged 
in  offering  sacrifice  to  God.  The  ex- 
pression appears  to  be  taken  from  Ex. 
xix.  6 — "  And  ye  shall  be  unto  me  a 
kingdom  of  priests" — and  is  such  lan- 
guage as  one  who  had  been  educated 
as  a  Jew  would  be  likely  to  employ  to 
set  forth  the  dignity  of  those  whom  he 
regarded  as  the  people  of  God.  H  An 
holy  nation.  This  is  also  taken  from 
Ex.  xix.  6.  The  Hebrews  were  re- 
garded as  a  nation  consecrated  to  God, 
and  now  that  they  were  cast  off  or  re- 
jected for  their  disobedience,  the  same 
language  was  properly  applied  to  the 
people  whom  God  had  chosen  in  their 
place — the  Christian  church.  1  A  pe- 
culiar people.  Comp.  Notes  on  Titus 
ii.  14.  The  margin  here  is  purchased. 
The  word  peculiar,  in  its  common  ac- 
ceptation now,  would  mean  that  they 
were  distinguished  from  others,  or  were 
singular.  The  reading  in  the  margin 
would  mean  that  they  had  been  bought 
or  redeemed.  Both  these  things  are  so, 
but  neither  of  them  expresses  the  exact 
sense  of  the  original.  The  Greek  (^xioj 
tli  fispirtoltjaiv)  means,  «  a  people  for  a 
possession ;'  that  is,  as  pertaining  to 
God.  They  are  a  people  which  he  has 
secured  as  a  possession,  or  as  his  own; 
a  people,  therefore,  which  belong  to 
him,  and  to  no  other.  In  this  sense 
they  are  peculiar  as  being  his ;  and, 
being  such,  it  may  be  inferred  that  they 
should  be  peculiar  in  the  sense  of  being 
unlike  others  in  their  manner  of  life. 
But  that  idea  is  not  necessarily  in  the 
text.  There  seems  to  be  here  also  an 
allusion  to  Ex.  xix.  5.  «' Ye  shall  be 
a  peculiar  treasure  with  me  (Sept.  ^ooj 
rtfptovfftoj)  above  all  people."  H  That 
ye  should  show  forth  the  praises  of 
him.  Marg.  virtues.  The  Greek  word 
[ofxtrj)  means  properly  good  quality, 
excellence  i>f  any  kind.  It  means  here 
the  excellencies  of  God — his  goodness, 
his   wondrous  deeds,  or   those    thin£[s 


a  Ac.  26.  18. 


which  make  it  proper  to  praise  him. 
This  shows  one  great  object  for  which 
they  were  redeemed.  It  was  that  they 
might  proclaim  the  glory  of  God,  and 
keep  up  the  remembrance  of  his  won 
drous  deeds  in  the  earth.  This  is  to 
be  done  (a)  by  proper  ascriptions  of 
praise  to  him  in  public,  family  and 
social  worship;  (b)  by  being  always 
the  avowed  friends  of  God,  ready  ever 
to  vindicate  his  government  and  ways  ; 
(c)  by  endeavouring  to  make  known 
his  excellencies  to  all  those  who  are 
ignorant  of  him  ;  and  (c?)  by  such  a 
life  as  shall  constantly  proclaim  his 
praise — as  the  sun,  the  moon,  the  stars, 
the  hills,  the  streams,  the  flowers  do, 
showing  what  God  does.  The  con- 
sistent life  of  a  devoted  Christian  is  a 
constant  setting  forth  of  the  praise  of 
God,  showing  to  all  that  the  God  who 
has  made  him  such  is  worthy  to  be 
loved,  t  ^ho  hath  called  you  out  of 
darkness  into  his  marvellous  light. 
On  the  word  called,  see  Notes  on  Eph. 
iv.  1.  Darkness  is  the  emblem  of 
ignorance,  sin,  and  misery,  and  refers 
here  to  their  condition  before  their  con- 
version. Light  is  the  emblem  of  the 
opposite,  and  is  a  beautiful  representa- 
tion of  the  state  of  those  who  are 
brought  to  the  knowledge  of  the  gospel. 
See  Nates  on  Acts  xxvi.  1 8.  The  word 
marvellous  means  ivonderful ,-  and  the 
idea  is,  that  the  light  of  the  gospel  was 
such  as  was  unusual,  or  not  to  be  found 
elsewhere,  as  that  excites  wonder  or 
surprise  which  we  are  not  accustomed 
to  see.  The  primary  reference  here  is 
undoubtedly  to  those  who  had  been 
heathens,  and  to  the  great  change  which 
had  been  produced  by  their  having  been 
brought  to  the  knowledge  of  the  truth 
as  revealed  in  the  gospel;- and,  in  re- 
gard to  this,  no  one  can  doubt  that  the 
one  state  deserved  to  be  characterized 
as  darkness,  and  the  other  as  light. 
The    contrast    was   as   great   as   that 


A.  D.  60.] 


CHAPTER  II. 


163 


10  Which  "  in  time  past  were 
not  a  people,  but  are  now  the 
people  of  God :  which  had  not 


between  midnight  and  noon-day.  But 
what  is  here  said  is  substantially  correct 
of  all  who  are  converted,  and  is  often 
as  strikingly  true  of  those  who  have 
been  brought  up  in  Christian  lands  as 
of  those  who  have  lived  among  the 
heathen.  The  change  in  conversion 
i*  often  so  great  and  so  rapid ;  the 
views  and  feelings  are  so  different  be- 
fore and  aftev  conversion,  that  it  seems 
like  a  sudden  transition  from  midnight 
to  noon.  In  all  cases,  also,  of  true 
conversion,  though  the  change  may 
not  be  so  striking,  or  apparently  so 
sudden,  there  is  a  change  of  which  this 
may  be  regarded  as  substantially  an 
accurate  description.  In  many  cases 
the  convert  can  adopt  this  language  in 
all  its  fulness,  as  descriptive  of  his  own 
conversion  ;  in  all  cases  of  genuine 
conversion  it  is  true  that  each  one  can 
say  that  he  has  been  called  from  a  state 
in  which  his  mind  was  dark  to  one  in 
which  it  is  comparatively  clear. 

10.  Which  in  time  past  were  not  a 
people.  That  is,  who  formerly  were 
not  regarded  as  the  people  of  God, 
There  is  an  allusion  here  to  the  pas- 
sage in  Hosea  ii.  23.  <'  And  I  will 
have  mercy  upon  her  that  had  not  ob- 
tained mercy  ;  and  I  will  say  to  them 
which  were  not  my  people.  Thou  art 
my  people ;  and  they  shall  say,  Thou 
art  my  God."  It  is,  however,  a  mere 
allusion,  such  as  one  makes  who  uses 
the  language  of  another  to  express  his 
ideas,  without  meaning  to  say  that 
both  refer  to  the  same  subject.  In 
Hosea,  the  passage  refers  evidently  to 
the  reception  of  one  portion  of  the 
Israelites  into  favour  after  their  rejec- 
tion ;  in  Peter,  it  refers  mainly  to  those 
who  had  been  Gentiles,  and  who  had 
never  been  recognised  as  the  people  of 
God.  The  language  of  the  prophet 
would  exactly  express  his  idea,  and  he 


obtained  mercy,  but   now  have 
obtained  mercy. 

11  Dearly  beloved,  I  beseech 


therefore  uses  it  without  intending  to 
say  that  this  was  its  original  applica- 
tion. See  it  explained  in  the  Notes  on 
Rom.  ix.  25.  Comp.  Notes  on  Eph. 
ii.  11,  12.  1  Which  had  not  obtained 
mercy.  That  is,  who  had  been  living 
unpardoned,  having  no  knowledge  of 
the  way  by  which  sinners  might  be 
forgiven,  and  no  evidence  that  your 
sins  were  forgiven.  They  were  then 
in  the  condition  of  the  whole  heathen 
world,  and  they  had  not  then  been  ac- 
quainted with  the  glorious  method  by 
which  God  forgives  iniquity. 

11.  Dearly  beloved,  I  beseech  you  as 
strangers  and  pilgrims.  On  the  word 
rendered  strangers  (ftdpoixo{),  see 
Notes  on  Eph.  ii.  19,  where  it  is  ren- 
dered foreigners.  It  means  properly, 
one  dwelling  near,  neighbouring ;  then 
a  by-dweller,  a  sojourner,  qne  without 
the  rights  of  citizenship,  as  distin- 
guished from  a  citizen ;  and  it  means 
here  that  Christians  are  not  properly 
citizens  of  this  world,  but  that  their 
citizenship  is  in  heaven,  and  that  they 
are  here  mere  sojourners.  Comp.  Notes 
on  Phil.  iii.  20.  "For  our  conversation 
[citizenship'\  is  in  heaven."  On  the 
word  rendered  pilgrims  (rtapsJtiSrjiJiOi), 
see  Notes  on  ch.  i.  1.  Heb.  xi.  13.  A 
pilgrim  properly  is  one  who  travels  to 
a  distance  from  his  own  country  to  visit 
a  holy  place,  or  to  pay  his  devotion  to 
some  holy  object;  then  a  traveller,  a 
wanderer.  The  meaning  here  is,  that 
Christies  have  no  permanent  home 
on  earth  ;  their  citizenship  is  not  here ; 
they  are  mere  sojourners,  and  they  are 
passing  on  to  their  eternal  home  in  the 
heavens.  They  should,  therefore,  act 
as  becomes  such  persons  ;  as  sojourners 
and  travellers  do.  They  should  not  (a) 
regard  the  earth  as  their  home ;  (6) 
they  should  not  se^k  to  acquire  perma- 
nent possessions  here,  as  if  they  wore 


164 


I.  PETER. 


[A.D.  60. 


you  as  strangers  "  and  pilgrims, 
abstain  from  fleshly  lusts,  *  which 
war  '^  against  the  soul ; 


to  remain  here,  but  should  act  as  tra- 
vellers do,  who  merely  seek  a  tempo- 
rary lodging,  without  expecting  perma- 
nently to  reside  in  a  place ;  (c)  they 
should  not  allow  any  such  attachments 
to  be  formed,  or  arrangements  to  be 
made,  as  to  impede  their  journey  to 
their  final  home,  as  pilgrims  seek  only 
a  temporary  lodging,  and  steadily  pur- 
sue their  journey  ;  (d)  even  while  en- 
gaged here  in  the  necessary  callings  of 
life — their  studies,  their  farming,  their 
merchandize — their  thoughts  and  affec- 
tions should  be  on  other  things.  One 
in  a  strange  land  thinks  much  of  his 
country  and  home;  a  pilgrim,  much  of 
the  land  to  which  he  goes;  and  even 
while  his  time  and  attention  may  be 
necessarily  occupied  by  the  arrange- 
ments needful  for  the  journey,  his 
thoughts  and  affections  will  be  far 
away,  (e)  We  should  not  encumber 
ourselves  with  much  of  this  world's 
goods.  Many  professed  Christians  get 
so  many  worldly  things  around  them, 
that  it  is  impossible  for  them  to  make 
a  journey  to  heaven.  They  burden 
themselves  as  no  traveller  would,  and 
•  they  make  no  progress.  A  traveller 
takes  along  as  few  things  as  possible  ; 
and  a  staff  is  often  all  that  a  pilgrim 
has.  We  make  the  most  rapid  progress 
in  our  journey  to  our  final  home  when 
we  are  least  encumbered  with  the 
things  of  this  world.  IT  Abstain  from 
Jleshly  lusts.  Such  desires  and  pas- 
sions as  the  carnal  appetites  prompt  to. 
See  Notes  on  Gal.  v.  19 — 21.  A  so- 
journer in  a  land,  or  a  pilgrim,  does  not 
give  himself  up  to  the  indulgence  of 
sensual  appetites,  or  to  the  soft  plea- 
sures of  the  soul.  All  these  would 
hinder  his  progress,  and  turn  him  off 
from  his  great  design.  Comp.  Rom. 
xiii.  14.     Gal.  v.  24.     2  Tim.  ii.  22. 


12  Having  your  conversation 
honest  amonor  the  Gentiles  :  that 


a  Ps.  119.  19. 

c  Ro.  8.  13. 


h  Ga.  5.  16-21. 
Ja.  4.  1. 


Titus  ii.  12.  1  PeL  i.  14.  H  Which 
war  against  the  soul.  Comp.  Notes 
on  Rom.  viii.  12,  13.  The  meaning 
is,  that  indulgence  in  these  things 
makes  war  against  the  nobler  faculties 
of  the  soul ;  against  the  conscience^  the 
understanding,  the  memory,  the  judg- 
ment, the  exercise  of  a  pure  imagina- 
tion. Comp.  Notes  on  Gal.  v.  17. 
There  is  not  a  faculty  of  the  mind, 
however  brilliant  in  itself,  which  will 
not  be  ultimately  ruined  by  indulgence 
in  the  carnal  propensities  of  our  na- 
ture. The  effect  of  intemperance  on 
the  noble  faculties  of  the  soul  is  well 
known  ;  and  alas  there  are  too  many 
instances  in  which  the  light  of  genius, 
in  those  endowed  with  splendid  gifts, 
at  the  bar,  in  the  pulpit,  and  in  the 
senate,  is  extinguished  by  it,  to  need  a 
particular  description.  But  there  is 
one  vice  preeminently,  which  prevails 
all  over  the  heathen  world  (Comp. 
Notes  on  Rom.  i.  27 — 29),  and  exten- 
sively in  Christian  lands,  which  more 
than  all  others  blunts  the  moral  sense, 
pollutes  the  memory,  defiles  the  ins* 
agination,  hardens  the  heart,  and  sends 
a  withering  influence  through  all  the 
faculties  of  the  soul. 

"  The  soul  grows  clotted  by  contagion, 
Embodies,  and  enibrutos,  till  she  quite  lose 
The  divine  property  of  her  first  being." 

Of  this  passion  Burns  beautifully  and 
truly  said  : — 

"  But  ok .'  it  hardens  a'  within, 
j3nd  petrifies  the  feeling." 

From  all  these  passions  the  Christian 
pilgrim  is  to  abstain. 

1 2.  Having  your  conversation  hon- 
est.  Your  conduct.  Notes,  Phil.  i. 
27.  That  is,  lead  upright  and  consist- 
ent lives.  Comp.  Notes  on  Phil.  iv.  8. 
H  Among  the  Gentiles.     The  heathen 


A.  D.  60.] 


CHAPTER  II. 


165 


'whereas  they  speak  against  you 
as  evil  doers,  they  may  by  your 
good  works,"  which  they  shall 

by  whom  you  are  surrounded,  and  who 
will  certainly  observe  your  conduct. 
Notes  on  1  Thess.  iv.  12.  "That  ye 
may  walk  honestjy  towards  them  that 
are  without."  Comp.  Rom.  xiii.  13. 
IT  That  whereas  they  speak  against 
you  as  evil  doers.  Marg.  wherein. 
Gr.  f|/  ^ — m  what ,-  either  referring  to 
time,  and  meaning  that  at  the  very 
time  when  they  speak  a<iainst  you  in 
this  manner  they  may  be  silenced  by 
seeing  your  upright  lives  ;  or  meaning 
tn  respect  to  which ,-  that  is,  that  in 
respect  to  the  very  matters  for  which 
they  reproach  you  they  may  see  by 
your  meek  and  upright  conduct  that 
there  is  really  no  ground  for  reproach. 
Wetstein  adopts  the  former,  but  the 
question  which  is  meant  is  not  very 
important.  Bloomfield  supposes  it  to 
mean  inasmuch,  whereas.  The  senti- 
ment is  a  correct  one,  whichever  inter- 
pretation is  adopted.  It  should  be  true 
that  at  the  very  time  when  the  enemies 
of  religion  reproach  us,  they  should  see 
that  we  are  actuated  by  Christian 
principles,  and  that  in  the  very  matter 
for  which  we  are  reproached  we  are 
conscientious  and  honest.  IT  They 
may,  by  your  good  works,  which  they 
shall  behold.  Gr.  <  Which  they  shall 
closely  or  narrowly  inspect.'  The 
meaning  is,  that  upon  a  close  and  nar- 
row examination,  they  may  see  that 
you  are  actuated  by  upright  principles, 
and  ultimately  be  disposed  to  do  you 
justice.  It  is  to  be  remembered  that 
the  heathen  were  very  little  acquainted 
with  the  nature  of  Christianity  ;  and  it 
is  known  that  in  the  early  ages  they 
charged  on  Christians  the  most  abomi- 
nable vices,  and  even  accused  them  of 
practices  at  which  human  nature  re- 
volts The  meaning  of  Peter  is,  that 
while  they  charged  these  things  on 
Christians,  whether  from  ignorance  or 
malice,  they  ought  so  to  live  as  that  a 


behold,  glorify  God  in  the  day 
of  visitation. 

1  or,  wherein.  a  Mat.  5.  16. 

more  full  acquaintance  with  them,  and 
a  closer  inspection  of  their  conduct, 
would  disarm  their  prejudices,  and 
show  that  their  charges  were  entirely 
unfounded.  The  truth  taught  here  is, 
that  our  conduct  as  Christians  should 
be  such  as  to  bear  the  strictest  scru- 
tiny ;  such  that  the  closest  examinO'' 
tion  will  lead  our  enemies  to  the  con- 
viction that  we  are  upright  and  honest. 
This  may  be  done  by  every  Christian  ; 
this  his  religion  solemnly  requires  him 
to  do.  IT  Glorify  God.  Honour  God ; 
that  is,  that  they  may  be  convinced  by 
your  conduct  of  the  pure  and  holy  na- 
ture of  that  religion  which  he  has  re- 
vealed, and  be  led  also  to  love  and 
worship  him.  See  Notes  on  Matt,  v 
16.  ^  In  the  day  of  visitation.  Many 
different  opinions  have  been  entertained 
of  the  meaning  of  this  phrase,  some 
referring  it  to  the  day  of  judgment ; 
some  to  times  of  persecution ;  some  to 
the  destruction  of  Jerusalem  ;  and  some 
to  the  time  when  the  gospel  was 
preached  among  the  Gentiles,  as  a  pe- 
riod when  God  visited  them  with  mer- 
cy. The  word  visitation  {iitiaxoHr), 
means  the  act  of  visiting  or  being  visited 
for  any  purpose,  usually  with  the  no- 
tion of  inspecting  conduct,  of  inflicting 
punishment,  or  of  conferring  favours. 
Comp.  Matt.  xxv.  .36,  43.  Luke  i.  68, 
78  ;  vii.  16  ;  xix.  44.  In  the  sense  of 
visiting  for  the  purpose  of  punishing, 
the  word  is  often  used  in  the  Septua- 
gint,  for  the  Heb.  lp£)  (^Pakad),  though 
there  is  no  instance  in  which  the  word 
is  so  used  in  the  New  Testament,  un- 
less it  be  in  the  verse  before  us.  The 
'  visitation  here  referred  to  is  undoubt- 
edly that  of  God  ;  and  the  reference  is 
to  some  time  when  he  would  make  a 
'  visitation'  to  men  for  some  purpose, 
and  when  the  fact  that  the  Gentiles 
had  narrowly  inspected  the  conduct  of 
Christians  would  lead  them  to  honoui 


166 


I.  PETER. 


[A  D.  60. 


13  Submit  "  yourselves  to 
every  ordinance  of  man  for  the 
Lord's  sake  :  whether  it  be  to 
the  king,  as  supreme; 


him.  The  only  question  is,  to  ivhat 
visitation  of  that  kind  the  apostle  re- 
ferred. The  prevailing  use  of  the  word 
in  the  New  Testament  would  seem  to 
lead  us  to  suppose  that  the  <  visitation' 
referred  to  was  designed  to  confer  fa- 
vours rather  than  to  inflict  punishment, 
and  indeed  the  word  seems  to  have 
somewhat  of  a  technical  character,  and 
to  have  been  familiarly  used  by  Chris- 
tians to  denote  God's  coming  to  men 
to  bless  them  ;  to  pour  out  his  Spirit 
upon  them ;  to  revive  religion.  This 
seems  to  me  to  be  its  meaning  here ; 
and,  if  so,  the  sense  is,  that  when  God 
appeared  among  men  to  accompany  the 
preaching  of  the  gospel  with  saving 
power,  the  result  of  the  observed  con- 
duct of  Christians  would  be  to  lead 
those  around  them  to  honour  him  by 
giving  up  their  hearts  to  him  ;  that  is, 
their  consistent  lives  would  be  the 
means  of  the  revival  and  extension  of 
true  religion  :  and  is  it  not  always  so  ? 
Is  not  the  pure  and  holy  walk  of  Chris- 
tians an  occasion  of  his  bending  his 
footsteps  down  to  earth  to  bless  dying 
sinners,  and  to  scatter  spiritual  bless- 
ings with  a  liberal  hand  ]  Comp.  Notes 
on  I  Cor.  xiv.  24,  25. 

13.  Submit  yourselves  to  every  ordi- 
nance of  man.  Gr.  « to  every  creation 
of  man'  (av^pu^itivri  xtioeC)'  The 
meaning  is,  to  every  institution  or  ap- 
pointment of  man  ;  to  wit,  of  those 
who  are  in  authority,  or  who  are  ap- 
pointed to  administer  government.  The 
laws,  institutes,  and  appointments  of 
such  a  government  may  be  spoken  of 
as  the  creation  of  man  ;  that  is,  as  what 
man  makes.  Of  course,  what  is  here 
said  must  be  understood  with  the  limit- 
ation everywhere  implied,  that  what  is 
ordained  by  those  in  authority  is  not 
contrary  to  the  law  of  God.  See  Notes 
on  Acts  iv.  19.     On  the  general  duty 


14  Or  unto  governors,  as  unto 
them  that  are  sent  by  him  for 
the   punishment    of  evil    doers, 

a  Mat.  22.  21.    Ro.  13.  1  7. 


here  enjoined  of  subjection  to  civil  au 
thority,  see  Notes  on  Rom.  xiii.  1 — 7. 
^  For  the  Lord's  sake.  Because  he 
has  required  it,  and  has  entrusted  this 
power  to  civil  rulers.  Notes,  Rom 
xiii.  5.  Comp.  Notes,  Eph.  vi.  7 
TI  Whether  it  be  to  the  king.  It  haa 
been  commonly  supposed  that  there  ia 
reference  here  to  the  Roman  emperor, 
who  might  be  called  king,  because  in 
him  the  supreme  power  resided.  The 
common  title  of  the  Roman  sovereign 
was,  as  used  by  the  Greek  writers 
{dvtoxpdtiop),  and  among  the  Ro*nans 
themselves,  imperator  (^emperor),  but 
the  title  king  was  also  given  to  the 
sovereign.  John  xix.  15.  "  We  have 
no  king  but  Cesar."  Acts  xvii.  7. 
"And  these  all  do  contrary  to  the  de- 
crees of  Cesar,  saying  that  there  is 
another  king,  one  Jesus."  Peter  un- 
doubtedly had  particular  reference  to 
the  Roman  emperors,  but  be  uses  a 
general  term,  which  would  be  applica- 
ble to  all  in  whom  the  supreme  power 
resided,  and  the  injunction  here  would 
require  submission  to  such  authority, 
by  whatever  name  it  might  be  called. 
The  meaning  is,  that  we  are  to  be 
subject  to  that  authority  whether  exer- 
cised by  the  sovereign  in  person,  or  by 
those  who  are  appointed  by  him.  ^  As 
supreme.  Not  suprerne  in  the  sense 
of  being  superior  to  God,  or  not  being 
subject  to  him,  but  in  the  sense  of  being 
over  all  subordinate  officers, 

14.  Or  unto  governor?!.  Subordi- 
nate officers,  appointed  by  the  chief 
niagistrate,  over  provinces.  Perhaps 
Roman  proconsuls  are  here  particularly 
intended.  IF  As  unto  them  that  are 
sent  by  him.  By  the  king,  or  the  Ro- 
man emperor.  They  represent  the 
supreme  power.  H  For  the  punish- 
ment of  evil  doers.  One  of  the  leading 
ends  of  government.     « The   Romao 


A.D.60.] 


CHAPTER  11. 


16-4 


and  for  the  praise  of  them  that 
do  well. 

15  For  so  is  the  will  of  God, 
that  "  with  well  doing  ye  may 
put  to  silence  the  ignorance  of 
foolish  men  : 


governors  had  the  power  of  life  and 
death  in  such  conquered  provinces  as 
those  mentioned  in  ch.  i.  1."  Dod- 
dridge. Ulpian,  th«  celebrated  Roman 
lawyer,  who  flourished  two  hundred 
years  after  Christ,  thus  describes  the 
power  of  the  governors  of  the  Roman 
provinces  :  "  It  is  the  duty  of  a  good 
and  vigilant  president  to  see  to  it  that 
his  province  be  peaceable  and  quiet. 
And  that  he  ought  to  make  diHgent 
search  after  sacrilegious  persons,  rob- 
bers, man-stealers,  and  thieves,  and  to 
punish  every  one  according  to  their 
guilt."  Again,  "  They  who  govern 
whole  provinces,  have  the  power  of 
sending  to  the  mines."  And  again, 
"  The  presidents  of  provinces  have  the 
highest  authority,  next  to  the  emperor." 
Peter  has  described  the  office  of.  the 
Roman  governors  in  language  nearly 
resembling  that  of  Ulpian.  See  Lard- 
ner's  Credibility  (  Works,  i.  77,  ed.  8vo., 
Lond.  1829).  IT  And  for  the  praise 
of  them  that  do  well.  Praise  here 
stands  opposed  to  punishment,  and 
means  commendation,  applause,  reward. 
That  is,  it  is  a  part  of  their  business  to 
reward  in  a  suitable  manner  those  who 
are  upright  and  virtuous  as  citizens. 
This  would  be  by  protecting  their  per- 
sons and  property  ;  by  defending  their 
rights,  and  perhaps  by  admitting  those 
to  share  the  honours  and  emoluments 
of  office  who  showed  that  they  were 
worthy  to  be  trusted.  It  is  as  import- 
ant a  part  of  the  functions  of  magis- 
tracy to  protect  the  innocent,  as  it  is 
to  punish  the  wicked. 

15.  For  so  is  the  will  of  God.  That 
is,  it  is  in  accordance  with  the  divine 
will  that  in  this  way  you  should  put 
them  to  silence.  ^  That  with  well 
doing.     By  a  life  of  uprightness  and 


16  As  free,  '  and  not  '  asing 
1/our  liberty  for  a  cloak  of  mali- 
ciousness, but  as  the  servants  of 
God. 


a  Tit.  2.  8. 


having. 


ftGa.  5.  1,  13. 


benevolence.  IT  Ye  may  put  to  silence 
the  ignorance  of  foolish  men.  See 
Notes  on  Titus  ii.  8.  The  reference 
here  is  to  men  who  brought  charges 
against  Christians,  by  accusing  them 
of  being  inimical  to  the  government, 
or  insubordinate,  or  guilty  of  crimes. 
Such  charges,  it  is  well  known,  were 
often  brought  against  them  by  their 
enemies  in  the  early  ages  of  Christian- 
ity. Peter  says  they  were  brought  by 
foolish  men,  perhaps  using  the  word 
foolish  in  the  sense  of  evil-disposed, 
or  wicked,  as  it  is  often  used  in  the 
Bible.  Yet,  though  there  might  be 
malice  at  the  bottom,  the  charges  were 
really  based  on  ignorance.  They  were 
not  thoroughly  acquainted  with  the 
principles  of  the  Christian  religion,  and 
the  way  to  meet  those  charges  was  to 
act  in  every  r*ay  as  became  good  citi 
zens,  and  so  as  <  to  live  them  down.' 
One  of  the  best  ways  of  meeting  the 
accusations  of  our  enemies  is  to. lead  a 
life  of  strict  integrity.  It  is  not  easy 
for  the  wicked  to  reply  to  this  argu- 
ment. 

16.  As  free.  That  is,  they  were  to 
consider  themselves  as  freemen ;  as  hav- 
ing a  right  to  liberty.  The  Jews  boasted 
much  of  their  freedom,  and  regarded  it 
as  a  birth-right  privilege  that  they  were 
free.  John  viii.  33.  They  never  wil- 
lingly acknowledged  their  subjection  to 
any  other  power,  but  claimed  it  as  an 
elementary  idea  of  their  civil  constitu- 
tion that  God  only  was  their  sovereign. 
They  weie  indeed  conquered  by  the 
Romans,  and  paid  tribute,  bat  ihey  did 
it  because  they  were  compelled  to  do 
it,  and  it  was  even  a  question  much 
debated  among  them  whether  they 
should  do  it  or  not.  Matt.  xxii.  17 
Josephus  has  often  referred  to  the  faci 


168 


I.  PETER. 


[A.D.  60. 


that  the  Jews  rebelled  against  the  Ro- 
mans under  the  plea  that  they  were  a 
free  people,  and  that  they  were  sub- 
ject only  to  God.  This  idea  of  essen- 
tial freedom  the  Jews  had  v\hen  they 
became  Christians,  and  every  thing  in 
Christianity  tended  to  inspire  them  with 
the  love  of  liberty.  They  who  were 
converted  to  the  Christian  faith,  whe- 
ther from  among  the  Jews  or  the  Gen- 
tiles, were  made  to  feel  that  they  were 
the  children  of  God  ;  that  his  law  was 
the  supreme  rule  of  their  lives  ;  that  in 
the  ultimate  resort  they  were  subject 
to  him  alone  ;  that  they  were  redeemed, 
and  that  therefore  the  yoke  of  bondage 
could  not  be  properly  imposed  on  them  ; 
that  God  "  had  made  of  one  blood  all 
nations  of  men,  for  to  dwell  on  all  the 
face  of  the  earth"  (Acts  xvii.  26) ;  and 
that,  therefore,  they  were  on  a  level 
before  him.  The  meaning  here  is, 
that  they' were  not  to  consider  them- 
selves as  slaves,  or  to  act  as  slaves.  In 
their  subjection  to  civil  authority  they 
were  not  to  forget  that  they  were  free- 
men in  the  highest  sense,  and  that  lib- 
erty was  an  invaluable  blessing.  They 
had  been  made  free  by  the  Son  of  God. 
John  viii.  32,  36.  They  were  free  from 
sin  and  condemnation.  They  acknow- 
ledged Christ  as  their  supreme  Head, 
and  the  whole  spirit  and  tendency  of 
his  religion  prompted  to  the  exercise 
of  freedom.  They  were  not  to  submit 
to  the  chains  of  slavery  ;  not  to  allow 
their  consciences  to  be  bound,  or  their 
essential  liberty  to  be  interfered  with  ; 
nor  in  their  subjectiori  to  the  civil  ma- 
gistrate were  they  ever  to  regard  them- 
selves otherwise  than  as  freemen.  As 
a  matter  of  fact  Christianity  has  always 
been  the  friend  and  promoter  of  liberty. 
Its  influence  emancipated  the  slaves 
throughout  the  Roman  empire,  and  all 
the  civil  freedom  which  we  enjoy,  and 
which  there  is  in  the  world,  can  be 
traced  to  the  influence  of  the  Christian 
religion.  To  spread  the  gospel  in  its 
purity  everywhere  would  be  to  break 
every  yoke  of  oppression  and  bondage, 


and  to  make  men  everywhere  free.  It 
is  the  essential  right  of  every  man  who 
is  a  Christian  to  be  di  freeman — to  be 
free  to  worship  God  ;  to  read  the  Bible  ; 
to  enjoy  the  avails  of  his  own  labour  ; 
to  train  up  his  children  in  the  way  in 
which  he  shall  deem  best ;  to  form  his 
own  plans  of  life,  and  to  pursue  hia 
own  ends,  provided  only  that  he  does 
not  interfere  with  the  equal  rights  of 
others — and  every  system  which  pre- 
vents this,  whether  it  be  that  of  civil 
government,  of  ecclesiastical  law,  or  of 
domestic  slavery,  is  contrary  to  the  re- 
ligion of  the  Saviour.  ^  ^^^'d  not  using 
your  liberty  for  a  cloak  of  malicious- 
ness. Marg.  as  in  Greek,  having. 
Not  making  your  freedom  a  mere  pre- 
text under  which  to  practice  all  kinds 
of  evil.  The  word  rendered  malicious- 
ness (xa*ta).  means  more  than  our 
word  maliciousness  does ;  for  it  de- 
notes evil  of  any  kind,  or  all  kinds; 
the  word  maliciousness  refers  rather  to 
enmity  of  heart,  ill-will,  an  intention 
to  injure.  The  apostle  has  reference 
to  an  abuse  of  freedom,  which  has  often 
occurred.  The  pretence  of  those  who 
have  acted  in  this  manner  has  been, 
that  the  freedom  of  the  gospel  implied 
deliverance  from  all  kinds  of  restraint; 
that  they  were  under  no  yoke,  and 
bound  by  no  laws;  that  being  the  chil- 
dren of  God,  they  had  a  right  to  all 
kinds  of  enjoyment  and  indulgence ; 
that  even  the  moral  law  ceased  to  bind 
them,  and  that  they  had  a  right  to 
make  the  most  of  liberty  in  all  respects. 
Hence  they  have  given  themselves  up 
to  all  sorts  of  sensual  indulgence,  claim- 
ing exemption  from  the  restraints  of 
morality  as  well  as  of  civil  law,  and 
sinking  into  the  deepest  abyss  of  vice. 
Not  a  few  have  done  this  who  have 
professed  to  be  Christians ;  and  occa- 
sionally a  fanatical  sect  now  appears 
who  make  the  freedom  which  they  say 
Christianity  confers  a  pretext  for  indul- 
gence in  the  most  base  and  degrading 
vices.  The  apostles  saw  this  tendency 
in  human  nature,  and  in  nothing  are 


A.  D.  60.] 
17  Honour' 


CHAPTER  II. 


im 


tKe    brotherhood. 
Honour  the  king.*^ 

*  or,  esteem.  a  Ro.  12.  10 


men.     Love* 
Fear'   God. 


Ih.  2.  3. 


they  more  careful  than  to  guard  against 
this  abuse.  IT  But  as  tlie  servants  of 
God.  Not  free  from  all  restraint;  not 
at  liberty  to  indulge  in  all  things,  but 
bound  to  serve  God  in  the  faithful 
obedience  of  his  laws.  Thus  bound 
to  obey  and  serve  him,  they  could  not 
be  at  liberty  to  indulge  in  those  things 
which  would  be  in  violation  of  his 
laws,  and  which  would  dishonour  him. 
See  this  sentiment  explained  in  the 
Notes  on  1  Cor.  vii.  22  ;  ix.  21. 

17.  Honour  all  men.  That  is,  show 
them  the  respect  which  is  due  to  them 
according  to  their  personal  worth,  and 
to  the  rank  and  office  which  they  sus- 
tain. Notes,  Rom.  xiii.  7.  IF  Love  the 
brotherhood.  The  whole  fraternity  of 
Christians,  regarded  as  a  band  of  bro- 
thers. The  word  here  used  occurs  only 
in  this  place  and  in  ch.  v.  9,  where  it 
is  rendered  brethren.  The  idea  ex- 
pressed here  occurs  often  in  the  New 
Testament.  See  Notes  on  John  xiii. 
34,35.  'ii  Fear  God.  A  duty  every- 
where enjoined  in  the  Bible,  as  one  of 
the  first  duties  of  religion.  Comp. 
Lev.  XXV.  17.  Ps.  xxiii.  18;  xxiv.  7; 
XXV.  14.  Prov.  i.  7;  iii.  13;  ix.  10; 
xxiii.  17.  Notes,  Rom.  iii.  18.  2  Cor. 
vii.  I.  The  word  fear,  when  used  to 
express  our  duty  to  God,  means  that 
we  are  to  reverence  and  honour  him. 
Religion,  in  one  aspect,  is  described  as 
the  fear  of  God  ;  in  another,  as  the  love 
of  God ;  in  another,  as  submission  to 
his  will,  &c.  A  holy  veneration  or 
fear  is  always  an  elementary  principle 
of  religion.  It  is  the  fear,  not  so  much 
of  punishment  as  of  his  disapprobation  ; 
not  so  much  the  dread  of  suffering  as 
the  dread  of  doing  wrong.  ^Honour 
the  king.  Referring  here  primarily  to 
the  Roman  sovereign,  but  implying  that 
we  are  always  to  respect  those  who 
have  the  rule  over  us.  See  Notes  on 
16 


18    Servants,*   be  subject   to 
1/our  masters  with  all  fear ;  not 


b  Jno.  13.  35. 
dPr.  24.  21. 


cPs.  111.  10. 
eEp.  6.  5,  &;c. 


Rom.  xiii.  1 — 7.  The  doctrine  taught 
in  these  verses  (13 — 17)  is,  that  we  are 
faithfully  to  perform  all  the  relative 
duties  of  life.  There  are  duties  which 
we  owe  to  ourselves,  which  are  of  im- 
portance in  their  place,  and  which  we 
are  by  no  means  at  liberty  to  neglect. 
But  we  also  owe  duties  to  our  fellow- 
men,  to  our  Christian  brethren,  and  to 
those  who  have  the  rule  over  us;  and 
religion,  while  it  is  honoured  by  our 
faithful  performance  of  our  duty  to  our- 
selves, is  more  openly  honoured  by  our 
performance  of  our  duties  to  those  to 
whom  we  sustain  important  relations 
in  life.  Many  of  the  duties  which  we 
owe  to  ourselves  are,  from  the  nature 
of  the  case,  hidden  from  public  observa- 
tion. All  that  pertains  to  the  exami- 
nation of  the  heart ;  to  our  private  de- 
votions; to  the  subjugation  of  our  evil 
passions  ;  to  our  individual  communion 
with  God,  must  be  concealed  from  pub- 
lic view.  Not  so,  however,  with  those 
duties  which  pertain  to  others.  In  re- 
spect to  them,  we  are  open  to  public 
view.  The  eye  of  the  world  is  upon 
us.  The  judgment  of  the  worU  in 
regard  to  us  is  made  up  from  their  ob- 
servation of  the  manner  in  which  we 
perform  them.  If  religion  fails  there, 
they  judge  that  it  fails  altogether;  and 
however  devout  we  may  be  in  private, 
if  it  is  not  seen  by  the  world  that  our 
religion  leads  to  the  faithful  perform- 
ance of  the  duties  which  we  owe  in  the 
various  relations  of  life,  it  will  be  re- 
garded as  of  little  value. 

18.  Servants,  be  subject  to  your 
masters.  On  the  duty  here  enjoined, 
see  Notes  on  Eph.  vi.  5—9.  The 
Greek  word  here  used  (olxitcu)  is  not 
the  same  which  is  employed  in  Ephe- 
sians  (SovXot)-  The  word  here  means 
properly  domestics  —  those  employed 
about  a  house,  or  living  in  the  pamf 


170 


only  to  the  good  and  gentle,  but 
also  to  the  IVoward. 


I.  PETER.  [A.  D.  6a 

19  For  this  is  'thank-worihy, 

1  or,  thank.    Lu.  6.  32. 


house — from  o?xoj,  house.  These  per- 
sons might  have  been  slaves,  or  might 
not.  The  word  would  apply  to  them, 
whether  they  were  hired,  or  whether 
they  were  owned  as  slaves.  The  word 
should  not  and  cannot  be  employed  to 
prove  that  slavery  existed  in  the 
churches  to  which  Peter  wrote,  and 
still  less  to  prove  that  he  approved  of 
slavery,  or  regarded  it  as  a  good  insti- 
tution. The  exhortation  here  would 
be,  and  still  is,  strictly  applicable  to  any 
persons  employed  as  domestics,  though 
they  had  voluntarily  hired  themselves 
out  to  be  such.  It  would  be  incumbent 
on  them,  while  they  remained  in  that 
condition,  to  perform  with  fidelity  their 
duties  as  Christians,  and  to  bear  with 
Christian  meekness  all  the  wrongs 
which  they  might  suffer  from  those  in 
whose  service  they  were.  Those  who 
are  hired,  and  who  are  under  a  neces- 
sity of  'going  out  to  service'  for  a  liv- 
ing, are  not  always  free  from  hard 
usage,  for  there  are  trials  incident  to 
that  condition  of  life  which  cannot  be 
always  avoided.  It  might  be  better, 
in  many  cases,  to  bear  much  than 
to  attempt  a  change  of  situation,  even 
though  they  were  entirely  at  liberty  to 
do  so.  It  must  be  admitted,  however, 
that  the  exhortation  here  will  have 
more  force  if  it  is  supposed  that  the 
reference  is  to  slaves,  and  there  can 
be  no  doubt  that  many  of  this  class 
were  early  converted  to  the  Christian 
faith.  The  word  here  rendered  mas- 
ters (8(S7i6t(Ui)  is  not  the  same  which 
is  used  in  Eph.  vi.  .5  (xvpt'otj)'  Nei- 
ther of  these  words  necessarily  implies 
that  those  who  were  under  them  were 
slaves.  The  word  here  used  is  appli- 
cable to  the  head  of  a  family,  whatever 
may  be  the  condition  of  those  under 
him.  It  is  frequently  applied  to  God, 
and  lo  Christ;  and  it  cannot  be  main- 
tained that  those  to  whom  God  sustains 
the  relation  of  SsdTiofrj^,  or  master,  are 
slaves.     See  Luke  ii,  29.    Acts  iv,  ?4. 


2  Tim.  ii.  21.  2  Pet.  ii.  1.  Jude  t. 
Rev.  vi.  10.  The  word,  indeed,  is  one 
that  might  be  applied  to  those  who 
were  owners  of  slaves.  If  that  be  the 
meaning  here,  it  is  not  said,  however, 
that  those  to  whom  it  is  applied  were 
Christians.  It  is  rather  implied  that 
they  were  pursuing  such  a  course  as 
was  inconsistent  with  real  piety.  Those 
who  were  under  them  are  represented 
as  suffering  grievous  wrongs.  ^With 
all  fear.  That  is,  with  all  proper  reve- 
rence and  respect.  Notes,  Eph.  vi.  5. 
%  Not  only  to  the  good  and  gentle,  hiU 
also  to  the  froward.  The  word  ren- 
dered froward  (axoXtoi)  means  properly 
crooked,  bent';  then  perverse,  wicked, 
unjust,  peevish.  Any  one  who  is  d 
servant  or  domestic  is  liable  to  be  em- 
ployed in  the  service  of  such  a  master ; 
but  while  the  relation  continues,  the 
servant  should  perform  his  duly  with 
fidelity,  whatever  may  be  the  character 
of  the  master.  Slaves  are  certainly 
liable  to  this ;  and  even  those  who  vo- 
luntarily engage  as  servants  to  others, 
cannot  always  be  sure  that  they  will 
have  kind  employers.  Though  the 
terms  used  here  do  pot  necessarily 
imply  that  those  to  whom  the  apostle 
gave  this  direction  were  slaves,  yet  it 
may  be  presumed  that  they  probably 
were,  since  slavery  abounded  through- 
out the  Roman  empire ;  but  the  direc- 
tions will  apply  to  all  who  are  engaged 
in  the  service  of  others,  and  are  there- 
fore of  permanent  value.  Slavery  will 
sooner  or  later,  under  the  influence  of 
the  gospel,  wholly. cease  in  the  world, 
and  instructions  addressed  to  masters 
and  slaves  will  have  no  permanent 
value;  but  it  will  always  be  true  that 
there  will  be  those  employed  as  domes- 
tics, and  it  is  the  duty  of  all  who  are 
thus  engaged  to  evince  true  fidelity  and 
a  Christian  spirit  themselves,  whatever 
may  be  the  character  of  their  employerso 
1 9.  For  this  is  thank-worthy.  Marg., 
thank.     Gr.,  '  Thii  ia  grace  (j^oftj) 


A.  D.  60.] 


CHAPTER  II. 


m 


if  a  man  for  conscience  toward 
God  endure  grief,  suffering 
wrongfully. 


Doddridge  renders  the  expression,  'This 
is  graceful  indeed.'  Various  interpre- 
tations of  this  expression  have  been 
proposed,  but  the  meaning  evidently  is, 
that  it  is  acceptable  to  God  (see  ver. 
20,  "  this  is  acceptable  to  God" — j^ctptj 
Tlopa  ©f9)  ;  thai  is,  this  will  be  regard- 
ed by  him  with  favour.  It  does  not 
mean  that  it  was  worthy  of  thanks,  or 
that  God  would  thank  them  for  doing 
it  (comp.  Luke  xvii.  9,  10),  but  that 
such  conduct  would  meet  with  his  ap- 
probation. *^  If  a  man  for  conscience 
toward  God.  If,  in  the  conscientious 
discharge  of  his  duty,  or  if,  in  the  en- 
durance of  this  wrong,  he  regards  him- 
self as  serving  God.  That  is,  if  he  feels 
that  God,  by  his  proviilence,  has  placed 
him  in  the  circumstances  in  which  he 
is,  and  that  it  is  a  duty  which  he  owes 
to  him  to  bear  every  trial  incident  to 
that  condition  with  a  submissive  spirit. 
If  he  does  this,  he  will  evince  the  true 
nature  of  religion,  and  will  be  gracious- 
ly accepted  of  God.  IT  Endure  grief. 
Ihat  is,  endure  that  which  is  fitted  to 
produce  grief  or  that  which  is  wrong. 
IT  Suffering  wrongfully.  Suffering  in- 
jury, or  where  there  is  injustice  (rtds- 
XMv  dStxcdf).  This,  though  a  general 
remark,  has  particular  reference  to  se?-- 
vanfs,  and  to  their  duty  in  the  relation 
which  they  sustain  to  their  masters.  In 
view  of  what  is  here  said,  we  may  re- 
mark, (1.)  That  if  this  has  reference  to 
slaves,  as  has  been  usually  supposed,  it 
proves  that  they  are  very  liable  to  be 
abused  ;  that  they  have  little  or  no  se- 
curity against  being  wronged  ;  and  that 
it  was  a  special  and  very  desirable  cha- 
racteristic of  those  who  were  in  that 
condition,  to  be  able  to  bear  wrong 
with  a  proper  spirit.  It  is  impossible 
so  to  modify'slavery  that  this  shall  not 
be  the  case  ;  for  the  whole  system  is 
one  of  oppression,  and  there  can  be 
nothing  that  shall  effectually  secure  the 


20  For  what  glory  is  it,  if, 
when  ye  be  buffeted  for  your 
faults,  ye  shall  take  it  patiently? 

slave  from  being  ill-treated.  (2.)  I\ 
would  follow  from  this  passage,  if  this 
refers  to  slavery,  that  that  is  a  very 
hard  and  undesirable  condition  of  life; 
for  that  is  a  very  undesirable  condition 
where  the  principal  virtue  which  they 
who  are  in  it  are  required  to  exercise, 
is  patience  under  wrongs.  Such  a 
condition  cannot  be  in  accordance  with 
the  gospel,  and  cannot  be  designed  by 
God  to  be  permanent.  The  relation 
of  parent  and  child  is  never  thus  repre- 
sented.  It  is  never  said  or  implied  in 
the  Scriptures  that  the  principal  virtue 
to  which  children  are  exhorted  is  pa- 
tience under  wrongs ;  nor,  in  address- 
ing them,  is  it  ever  supposed  that  the 
most  prominent  thing  in  their  condition 
is  that  they  would  need  the  exercise  of 
such  patience.  (3.)  It  is  acceptable  to 
God,  if  we  bear  wrong  with  a  proper 
spirit,  from  whatever  quarter  it  may 
come.  Our  proper  business  in  life  is 
to  do  the  will  of  God ;  to  evince  the 
right  spirit,  however  others  may  treat 
us,  and  to  show,  even  under  excessive 
wrong,  the  sustaining  power  and  the 
excellence  of  true  religion.  Each  one 
who  is  oppressed  and  wronged,  there- 
fore, has  an  eminent  opportunity  to 
show  a  spirit  which  will  honour  the 
gospel ;  and  the  slave  and  the  martyr 
may  do  more  to  honour  the  gospel  than 
if  they  were  both  permitted  to  enjoy 
liberty  and  life  undisturbed. 

20.  For  what  glory  is  it.  What 
honour  or  credit  would  it  be.  ^If, 
when  ye  be  buffeted  for  your  faults. 
That  is,  if  you  are  punished  when  you 
deserve  it.  The  word  buffet  (xoXa^t^w) 
means  to  strike  with  the  fist ;  and  then 
to  strike  in  any  way;  to  maltreat. 
Matt.  xxvi.  67.  Mark  xiv.  65.  1  Cor. 
iv.  11.  2  Cor.  xii.  7.  Perhaps  there 
may  be  a  reference  here  to  the  mannei 
in  which  servants  were  commonly  treat 
ed,  or  the  kind  of  punishment  to  whicl 


172 


I.  PETER. 


[A.D.  60.   . 


but  if,  when  ye  do  well,  and  suf- 
fer for  it,  ye  take  it  patiently, 
this  "  is  acceptable  ^  with  God. 
21  For  even  hereunto  *  were 

a  Mat.  5.  10-12.        i  or,  thank.  Lu.  6.  32.  ♦ 
b  Mat.  16.  24.     1  Th.  3.  3,  4. 


they  were  exposed.  They  would  be 
likely  to  be  struck  in  sudden  anger, 
either  by  the  hand,  or  by  any  thing 
that  was  accessible.  The  word  ren- 
dered '  for  your  faults,'  is  sinning 
(aixaptdvoyfei)'  That  is,  '  if  being 
guilty  of  an  offence,  or  having  done 
wrong.'  The  idea  is,  that  if  they  were 
justly  punished,  and  should  take  it 
patiently,  there  would  be  no  credit  -or 
honour  in  it.  IT  Ye  shall  take  it  pa- 
tiently. *  If  even  then  you  evince  an 
uncomplaining  spirit,  and  bear  it  with 
the  utmost  calmness  and  patience,  it 
would  be  regarded  as  comparatively  no 
virtue,  and  as  entitling  you  to  no 
honour.  The  feeling  of  all  who  saw 
it  would  be  that  you  deserved  it,  and 
there  would  be  nothing  to  excite  their 
sympathy  or  compassion.  The  patience 
evinced  might  indeed  be  as  great  as  in 
the  other  case,  but  there  would  be  the 
feeling  that  you  deserved  all  that  you 
received,  and  the  spirit  evinced  in  that 
case  could  not  be  regarded  as  entitled 
to  any  particular  praise.  If  your  mas- 
ters are  inflicting  on  you  only  what  you 
deserve,  it  would  be  in  the  highest  de- 
gree shameful  for  you  to  rise  up  against 
them,  and  resist  them,  for  it  would  be 
only  adding  to  the  wrong  which  you 
had  already  done.'  '  The  expression 
here  is  doubtless  to  be  understood  com- 
paratively. The  meaning  is  not  that 
absolutely  there  would  be  no  more 
credit  due  to  one  who  should  bear  his 
punishment  patiently  when  he  had 
done  wrong,  than  if  he  had  met  it  with 
resistance  and  murmuring;  but  that 
there  is  very  little  credit  in  that  com- 
pared with  the  patience  which  an  in- 
nocent person  evinces,  who.  from  re- 
gard to  the  will  of  God,  and  by  control 
over  all  the  natural  feelings  of  resent- 


ye  called;  because  Christ  also 
suffered  ^  for  us,  leaving  us  an 
example,  that  ye  should  follow  • 
his  steps : 

2  some  read.Z-jr  you.        c  1  Jno.  3.  IS. 
Re.  12.  11. 


ment,  meekly  endures  wrong.  Thig 
expresses  the  common  feeling  of  our 
nature.  We  attribute  no  particular 
credit  to  one  who  submits  to  a  just 
punishment  even  with  a  calm  temper. 
We  feel  that  it  would  be  wrong  in  the 
highest  degree  for  him  to  do  otherwise. 
So  it  is  when  calamities  are  brought  on 
a  man  on  account  of  his  sins.  If  it  is 
seen  to  be  the  fruit  of  intemperance  or 
crime,  we  do  not  feel  that  there  is  any 
great  virtue  exhibited  if  he  bears  it 
with  a  calm  temper.  But  if  he  is  over- 
whelmed with  calamity  when  it  seems 
to  have  no  particular  connection  with 
his  sins,  or  to  be  a  punishment  for  any 
particular  fault;  if  he  suffers  at  the 
hand  of  man,  where  there  is  manifest 
injustice  done  him,  and  yet  evinces  a 
calm,  submissive,  and  meek  temper,  we 
feel  that  in  such  cases  there  is  eminent 
virtue.  IT  This  is  acceptable  with  God. 
Marg.  as  in  ver.  19,  thank.  It  is  that 
which  is  agreeable  to  him,  or  with 
which  he  is  pleased. 

21.  For  even  hereunto  were  ye 
called.  Such  a  spirit  is  required  by 
the  very  nature  of  your  Christian  vo- 
cation ;  you  were  called  into  the  church 
in  order  that  you  might  evince  it.  See 
Notes  on  1  Thess.  iii.  3.  f  Because 
Christ  also  suffered  for  us.  Marg, 
'  Some  read,  for  youJ  The  latest  edi- 
tions of  the  Greek  Testament  adopt 
the  reading  '  for  you.^  The  sense, 
however,  is  not  essentially  varied.  The 
object  is  to  hold  up  the  example  of 
Christ  to  those  who  were  called  to 
suffer,  and  to  say  to  them  that  they 
should  bear  their  trials  in  the  same 
spirit  that  he  evinced  in  his.  See  Notes 
on  Phil.  iii.  10.  II  Leaving  us  an  ex- 
ample. The  apostle  does  not  say  that 
this   was   the   only  object   for  which 


A.  D,  60.] 

22  Who  "  did  no  sm,  neither 
was  oruile  found  in  his  mouth : 


CHAPTER  II.  173 

23  Who,  when  he  was  reviled, 


Christ  suffered,  but  that  it  was  an  ob- 
ject, and  an  important  one.  The  word 
rendered  example  (yrtoypafiixov)  occurs 
nowhere  else  in  the  New  Testament. 
It  means  properly  a  writing  copy,  such 
as  is  set  for  children  ;  or  an  outline  or 
skitch  for  a  painter  to  fill  up;  and  then, 
in  general,  an  example,  a  pattern  for 
imitation.  IT  That  we  should  walk  in 
his  steps.  That  we  should /oZ/ow  him, 
as  if  we  trod  exactly  along  behind  him, 
and  should  place  our  feet  precisely 
where  his  were.  The  meaning  is,  that 
there  should  be  the  closest  imitation  or 
resemblance.  The  things  in  which  we 
arc  to  imitate  him  are  specified  in  the 
following  verses. 

22.  Who  did  no  sin.  Who  was  in 
all  respects  perfectly  holy.  There  is  an 
allusion  here  to  Isa.  liii.  9  ;  and  the 
sense  is,  that  he  was  entirely  innocent, 
and  that  he  suffered  without  having 
committed  any  crime.  In  this  connec- 
tion the  meaning  is,  that  ice  are  to  be 
careful  that,  if  we  suffer,  it  should  be 
without  committing  any  crime.  We 
should  so  live,  as  the  Saviour  did,  as 
not  to  deserve  to  be  punished,  and  thus 
only  shall  we  entirely  follow  his  ex- 
ample. It  is  as  much  our  duty  to  live 
so  as  not  to  deserve  the  reproaches  of 
others,  as  it  is  to  bear  them  with  pa- 
tience when  we  are  called  to  suffer 
them.  The  first  thing  in  regard  to  hard 
treatment  from  others,  is  so  to  live  that 
there  shall  be  no  just  occasion  for  it ; 
the  next  is,  if  reproaches  come  upon 
us  when  we  have  not  deserved  them, 
to  bear  them  as  the  Saviour  did.  If  he 
suffered  unjustly,  we  should  esteem  it 
to  be  no  strange  thing  that  we  should ; 
if  he  bore  the  injuries  done  him  with 
meekness,  we  should  learn  that  it  is 
possible  for  us  to  do  it  also  ;  and  should 
learn  also  that  we  have  not  the  spirit  of 
his  religion  unless  we  actually  do  it.  On 
the  expression  here  used  comp.  Notes 
on  Isa.  liii.  9.  Heb.  vii.  26.  IT  Neither 
15* 


a  Is.  53. 


was  guile  found  in  his  mouth.  There 
was  no  deceit,  hypocrisy,  or  insincerity. 
He  was  in  all  respects  what  he  professed 
to  be,  and  he  imposed  on  no  one  by 
any  false  and  unfounded  claim.  All 
this  has  reference  to  the  time  when  the 
Saviour  was  put  to  death,  and  the 
sense  is,  that  though  he  was  condemned 
as  an  impostor,  yet  that  the  charge  was 
wholly  unfounded.  As  in  his  whole 
life  before  he  was  perfectly  sincere,  so 
he  was  eminently  on  that  solemn  oc- 
casion. 

23.  Who  when  he  was  reviled,  re-- 
viled  not  again.  He  did  not  use  harsh 
and  opprobrious  words  in  return  for 
those  which  he  received.  (1.)  He  was 
reviled.  He  was  accused  of  being 
a  seditious  man  ;  spoken  of  as  a  de- 
ceiver; charged  with  being  in  league 
with  Beelzebub,  the  « prince  of  the 
devils;'  and  condemned  as  a  blasphemer 
against  God.  This  was  done  (a)  by 
the  great  and  the  influential  of  the 
land  ;  (b)  in  the  most  public  manner  ; 
(c)  with  a  design  to  alienate  his  friends 
from  him  ;  (c?)  with  most  cutting  and 
severe  sarcasm  and  irony ;  and  (e)  in 
reference  to  every  thing  that  would 
most  affect  a  man  of  delicate  and  tender 
sensibility.  (2,)  He  did  not  revile  those 
who  had  reproached  him.  He  asked 
that  justice  might  be  done.  He  de- 
manded that  if  he  had  spoken  evil  they 
should  bear  witness  of  the  evil ;  but 
beyond  that  he  did  not  go.  He  used 
no  harsh  language.  He  showed  no 
anger.  He  called  for  no  revenge.  He 
prayed  that  they  nflght  be  forgiven. 
He  calmly  stood  and  bore  it  all,  for  ho 
came  to  endure  all  kinds  of  suffering 
in  order  that  he  might  set  us  an  ex- 
ample, and  make  an  atonement  for 
our  sins.  IF  When  he  suffered,  he 
threatened  not.  That  is,  when  he 
suffered  injustice  from  others,  in  his 
trial,  and  in  his  death,  he  did  not 
threaten  punishment.     He  did  not  call 


174 


I.  PETER. 


[A.  D.  60 


revilefl  not  again ;  when  he  suf- 
fered, he   threatened   not;    but 

1  or,  his  cause.  a  Lu.  23.  46. 


down  the  wralh  of  heaven.  He  did 
not  even  predict  that  they  would  be 
punished;  he  expressed  no  wish  that 
they  should  be.  IF  But  contmitted  him- 
self to  him  that  judgeth  righteously. 
Marg.,  his  cause.  The  sense  is  much 
the  same.  The  meaning  is,  that  he 
committed  his  cause,  his  name,  his  in- 
terests, the  whole  case,  to  God.  The 
meaning  of  the  phrase  <  that  judgeth 
righteously'  here  is,  that  God  would  do 
him  exact  justice.  Though  wronged 
by  men,  he  felt  assured  that  he  would 
do  right.  He  would  rescue  his  name 
from  these  reproaches;  he  would  give 
him  the  honour  in  the  world  which  he 
deserved;  and  he  would  bring  upon 
those  who  had  wronged  him  all  that 
was  necessary  in  order  to  show  his 
disapprobation  of  what  they  had  done, 
and  all  that  would  be  necessary  to  give 
the  highest  support  to  the  cause  of 
virtue.  Comp.  Luke  xxiii.  46.  This 
is  the  example  which  is  set  before  us 
when  we  are  wronged.  The  whole 
example  embraces  these  points:  (1.) 
We  should  see  to  it  that  vje  ourselves 
are  guiltless  in  the  matter  for  which 
we  are  reproached  or  accused.  Before 
we  fancy  that  we  are  suffering  as  Christ 
did,  we  should  be  sure  that  our  lives 
are  such  as  not  to  deserve  reproach. 
We  cannot  indeed  hope  to  be  as  pure 
in  all  things  as  he  was  ;  but  we  may 
so  live  that  if  we  are  reproached  and 
reviled  we  may  be  certain  that  it  is  not 
for  any  wrong  that  we  have  done  to 
others,  or  that  weflo  not  deserve  it  from 
our  fellow-men.  (2.)  When  we  are 
reproached  and  reviled  we  should  feel 
that  wo  were  called  to  this  by  our  pro- 
fession ;  that  it  was  one  of  the  things 
which  we  were  taught  to  expect  when 
we  became  Christians;  that  it  is  what 
the  prophets  and  apostles  endured,  and 
what  the  master  himself  suffered  in  an 
eminent  degree;  and  that  if  we  meet 


committed  '  himself  to  him  tha' 
"judgeth  righteously: 

24  Who    his   own    self   bare 


with  the  scorn  of  the  great,  the  gay, 
the  rich,  the  powerful,  it  is  no  more 
than  the  Saviour  did,  and  no  more  than 
we  have  been  taught  to  expect  will  be 
our  portion.  It  may  be  well,  too,  to 
remember  our  unworthiness,  and  to 
reflect  that  though  we  have  done  no 
wrong  to  the  individual  who  reviles  us, 
yet  that  we  are  sinners,  and  that  such 
reproaches  may  not  be  a  useless  ad- 
monisher  of  our  being  guilty  before 
God.  So  David  felt  when  reproached 
by  Shimei:  "  So  let  him  curse,  because 
the  Lord  hath  said  unto  him,  Curso 
David.  Who  shall  then  say,  Where- 
fore hast  thou  done  so?"  2  Sam.  xvi. 
10.  (3.)  When  this  occurs,  we  should 
calmly  and  confidently  commit  our 
cause  to  God.  Our  name,  our  charac- 
ter, our  influence,  our  reputation,  while 
living  and  after  we  are  dead,  we  should 
leave  entirely  with  him.  We  should 
not  seek  nor  desire  revenge.  We  should 
not  call  down  the  wrath  of  God  on  our 
persecutors  and  slanderers.  We  should 
calmly  feel  that  God  will  give  us  the 
measure  of  reputation  which  we  ought 
to  have  in  the  world,  and  that  he  will 
suffer  no  ultimate  injustice  to  be  done 
us.  "  Commit  thy  way  unto  the  Lord; 
trust  also  in  him,  and  he  shall  bring  it 
to  pass;  and  he  shall  bring  forth  thy 
righteousness  as  the  light,  and  thy  judg- 
ment as  the  noon-day."  Ps.  xxxvii.  h, 
6.  The  Latin  Vulgate  has  here,  '  but 
he  committed  himself  to  him  who 
judged  him  unjustly,^  judicanti  se  iri- 
juste  ;  that  is,  to  Pontius  Pilate,  mean- 
ing that  he  left  himself  in  his  hands, 
though  he  knew  that  the  sentence  was 
unjust.  But  there  is  no  authority  for 
this  in  the  Greek,  and  this  is  one  of  the 
instances  in  which  that  version  departs 
from  the  original. 

24.  Who  his  own  self.  See  Notes 
on  Heb.  i.  3,  on  the  phrase  "when  he 
had  by  Mmself  purged  our  sins."   The 


A.  D.  OO.J  CHAPTER  IL 

•  our  sins  in  his  own  body  '  on 
the  tree,  that  we,  being  dead  to 

b  Ro.  6. 11. 


a  1-i.  53.  4,  &c.        »  or,  U>. 
c  Is.  53.  5,  6. 


.neaning  is,  that  he  did  it  in  his  own 
proper  person;  he  did  not  malie  expia- 
tion by  offering  a  bloody  victim,  but 
was  himself  the  sacrifice.  IT  Bare  our 
iins.  There  is  an  allusion  here  un- 
doubtedly to  Isa.  liii.  4,  12.  See  the 
meaning  of  the  phrase  'to  bear  sins' 
fully  considered  in  the  Notes  on  those 
places.  As  this  cannot  mean  that 
Christ  so  took  upon  himself  the  sins 
of  men  as  to  become  himself  a  sinner, 
it  must  mean  that  he  put  himself  in  the 
place  of  sinners,  and  bore  that  which 
those  sins  deserved  ;  that  is,  that  he 
endured  in  his  own  person  that  which, 
if  it  had  been  inflicted  on  the  sinner  him- 
self, would  have  been  a  proper  expression 
of  the  divine  displeasure  against  sin,  or 
would  have  been  a  proper  punishment 
for  sin.  See  Notes  on  2  Cor.  v.  21.  He 
was  treated  as  if  he  had  been  a  sinner, 
in  order  that  we  might  be  treated  as  if 
we  had  not  sinned  ;  that  is,  as  if  we 
were  righteous.  There  is  no  other  way 
in  which  we  can  conceive  that  one 
bears  the  sins  of  another.  They  can- 
not be  literally  transferred  to  another, 
and  all  that  can  be  meant  is,  that  he 
should  take  the  consequences  on  him- 
self, and  suffer  as  if  he  had  committed 
the  transgressions  himself.  IT  In  his 
own  body.  This  alludes  undoubtedly 
to  his  sufferings.  The  sufferings  which 
he  endured  on  the  cross  were  such  as 
if  he  had  been  guilty ;  that  is,  he  was 
treated  as  he  would  have  been  if  he  had 
been  a  sinner.  He  was  treated  as  a 
malefactor;  crucified  as  those  most 
guilty  were ;  endured  the  same  kind 
of  bodily  pain  that  the  guilty  do  who 
are  punished  for  their  own  sins;  and 
passed  through  mental  sorrows  strongly 
resembling — as  much  so  as  the  case  ad- 
mitted of — what  the  guilty  themselves 
Mperience  when  they  are  left  to  dis- 
tressing anguish  of  mind,  and  are  aban- 


17S 

sins,  should  live  *  unto  righteous- 
ness :  by  "  whose  stripes  ye  were 
healed. 


doned  by  God.  The  sufferings  of  the. 
Saviour  were  in  all  respects  made  as 
nearly  like  the  sufferings  of  the  most 
guilty  as  the  sufferings  of  a  perfectly 
innocent  being  could  be.  IF  On  the 
tree.  Marg.,  « to  the  tree.'  Gr.  irti  to 
^v'Koy.  The  meaning  is  rather,  as  in 
the  text,  that  while  himself  on  the  cross 
he  bore  the  sorrows  which  our  sins  de- 
served. It  does  not  mean  that  he  con- 
veyed our  sorrows  there,  but  that  ivhile 
there  he  suffered  under  the  intolerable 
burden,  and  was  by  that  burden  crushed 
in  death.  The  phrase  '  en  the  tree,* 
literally  '  on  the  wood/  means  the  cross. 
The  same  Greek  word  is  used  in  Acta 
v.  30;  X.  39;  xiii.  29.  Gal.  iii.  13,  as 
applicable  to  the  cross,  in  all  of  which 
places  it  is  rendered  tree.  IT  That  we, 
being  dead  to  sins.  In  virtue  of  his 
having  thus  been  suspended  on  a  cross; 
that  is,  his  being  put  to  death  as  an 
atoning  sacrifice  was  the  means  by 
which  we  become  dead  to  sin,  and  live 
to  God.  The  phrase  '  being  dead  to 
sins'  is  in  the  original  (rou-V  cxjuapnatj 
oLTioysvofifvoi)  literally  '  to  be  absent 
from  sins.^  The  Greek  word  was 
probably  used  (by  an  euphemism)  to 
denote  to  die,  that  is,  to  be  absent  from 
the  world.  This  is  a  milder  and  less 
repulsive  word  than  to  say  to  die.  It 
is  not  elsewhere  used  in  the  New  Tes- 
tament. The  meaning  is,  that  we  being 
effectually  separated  from  sin,  that  is, 
being  so  that  it  no  longer  influences  us, 
should  live  unto  God.  We  are  to  be, 
in  regard  to  sin,  as  if  we  were  dead ; 
and  it  is  to  have  no  more  influence 
over  us  than  if  we  were  in  our  graves. 
See  Notes  on  Rom.  vi.  2 — 7.  The 
means  by  which  this  is  brought  about 
is  the  death  of  Christ  (Notes  on  Rora. 
vi.  8) ;  for  as  he  died  literally  on  the 
cross  on  account  of  our  sins,  the  cfiTect 
has  been  to  lead  us  to  see  the  evil  of 


176 

25    For    ye    were    as    sheep 
going  astray ;  "  but  are  now  re- 

a  Ps.  119.  176. 


I.  PETER.  [A.  D.  60. 

turned  unto  the  *  Shepherd  and 
Bishop  of  your  souls. 

b  Eze.  34.  23.     Jno.  10.  11-36. 


transgression,  and  lead  new  and  holy 
lives.  IT  Should  live  unto  righteous- 
ness. Though  dead  in  respect  to  sin, 
yet  we  have  real  life  in  another  respect. 
We  are  made  alive  unto  God,  to  right- 
eousness, to  true  holiness.  Notes  on 
Rom.  vi.  11.  Gal.  ii.  20.  H  By  whose 
stripes.  This  is  taken  from  Isa.  liii.  5. 
See  it  explained  in  the  Notes  on  that 
verse.  The  word  rendered  stripes 
(uw?uo4/)  means  properly  the  livid  and 
swollen  mark  of  a  blow ;  the  mark 
designated  by  us  when  we  use  the  ex- 
pression '  black  and  blue.'  It  is  not 
properly  a  bloody  wound,  but  that  made 
by  pinching,  beating,  scourging.  The 
idea  seems  to  be  that  the  Saviour  was 
scourged  or  whipped,  and  that  the  effect 
on  us  is  the  same  in  producing  spiritual 
healing,  or  in  recovering  us  from  our 
faults,  a5  ifv/e  had  been  scourged  our- 
selves. By  faith  we  see  the  bruises 
inflicted  on  him,  the  black  and  blue 
spots  made  by  beating ;  we  remember 
that  they  were  on  account  of  our  sins 
and  not  for  his ;  and  the  effect  in  re- 
claiming us  is  the  same  as  if  they  had 
been  inflicted  on  us.  %  Ye  vjere  healed. 
Sin  is  often  spoken  of  as  a  disease,  and 
redemption  from  it  as  a  restoration  from 
a  deadly  malady.  See  this  explained 
in  the  Notes  on  Isa.  liii.  5. 

25.  For  ye  were  as  sheep  goiiig 
astray.  Here  also  is  an  allusion  to 
Isa.  liii.  6.  "  All  we  like  sheep  have 
gone  astray."  See  Notes  on  that  verse. 
The  figure  is  plain.  We  were  like  a 
flock  without  a  shepherd.  We  had 
wandered  far  away  from  the  true  fold, 
and  were  following  our  own  paths. 
We  were  without  a  protector,  and  were 
exposed  to  every  kind  of  danger.  This 
aptly  and  forcibly  expresses  the  condi- 
tion of  the  whole  race  before  God  re- 
covers men  by  the  plan  of  salvation. 
A  flock  thus  wandering  without  a 
hepherd,   conductor,  or  guide,   is  in 


a  most  pitiable  condition  ;  and  so  was 
man  in  his  wanderings  before  he  was 
sought  out  and  brought  back  to  the  true 
fold  by  the  Great  Shepherd.  ^  But  are 
now  returned  unto  the  Shepherd  and 
Bishop  of  your  souls.  To  Christ, 
who  thus  came  to  seek  and  save  those 
who  were  lost.  He  is  often  called  a 
Shepherd.  See  Notes  on  John  x.l — 1 6. 
The  word  rendered  Bishop  (irtlaxortoi) 
means  overseer.  It  may  be  applied  to 
one  who  inspects  or  oversees  any  thing, 
as  public  works,  or  the  execution  of 
treaties  ;  to  any  one  who  is  an  inspector 
of  wares  offered  for  sale ;  or  in  general 
to  any  one  who  is  a  superintendent.  It 
is  applied  in  the  New  Testament  to 
those  who  are  appointed  to  watch  over 
the  interests  of  the  church,  and  espe 
cially  to  the  officers  of  the  church. 
Here  it  is  applied  to  the  Lord  Jesus  as 
the  Great  Guardian  and  Superintendent 
of  his  church  ;  and  the  title  of  Universal 
Bishop  belongs  to  him  alone. 

REMARKS. 

In  the  conclusion  of  this  chapter  we 
may  remark: 

(1.)  That  there  is  something  very 
beautiful  in  the  expression  'Bishop  of 
souls.'  It  implies  that  the  soul  is  the 
peculiar  care  of  the  Saviour ;  that  it  is 
the  object  of  his  special  interest ;  and 
that  it  is  of  great  value,  so  great  that 
it  is  that  which  mainly  deserves  regard. 
He  is  the  Bishop  of  the  soul  in  a  sense 
quite  distinct  from  any  care  which  he 
manifests  for  the  body.  That  too,  in 
the  proper  way,  is  the  object  of  his 
care  ;  but  that  has  no  importance  com- 
pared with  the  soul.  Our  care  is  prin- 
cipally employed  in  respect  to  the  body ; 
the  care  of  the  Redeemer  has  especial 
reference  to  the  soul. 

(2.)  It  follows  that  the  welfare  of 
the  soul  may  be  committed  to  him  with 
confidence.  It  is  the  object  of  his  spe- 
cial  guardianship,  and  he  will  not  bt 


A.  D.  60.] 


CHAPTER  II. 


177 


unfaithful  to  the  trust  reposed  in  him. 
There  is  nothing  more  safe  than  the 
human  soul  is  when  it  is  committed  in 
faith  to  the  keeping  of  the  Son  of  God. 
Comp.  2  Tim.  i.  12. 

(3.)  As,  therefore,  he  has  shown  his 
regard  for  us  in  seeking  us  when  we 
were  wandering  and  lost ;  as  he  came 
on  the  kind  and  benevolent  errand  to 
find  us  and  bring  u?  back  to  himself, 
let  us  show  our  gratitude  to  him  by  re- 
solving to  wander  no  more.  As  we 
regard  our  own  safety  and  happiness, 
let  us  commit  ourselves  to  him  as  our 
great  Shepherd,  to  follow  where  he  leads 
us,  and  to  be  ever  under  his  pastoral 
inspection.  We  had  all  wandered  away. 
We  had  gone  where  there  was  no  hap- 
piness and  no  protector.  We  had  no 
one  to  provide  for  us,  to  care  for  us,  to 
pity  us.  We  were  exposed  to  certain 
ruin.  In  that  state  he  pitied  us,  sought 
us  out,  brought  us  back.  If  we  had 
remained  where  we  were,  or  had  gone 
farther  in  our  wanderings,  we  should 
have  gone  certainly  to  destruction.  He 
has  sought  us  out ;  he  has  led  us  back ; 
he  has  taken  us  under  his  own  protec- 
tion and  guidance ;  and  we  shall  be 
safe  as  long  as  we  follow  where  he 
leads,  and  no  longer.  To  him  then,  a 
Shepherd  who  never  forsakes  his  flock, 
let  us  at  all  times  commit  ourselves, 
following  where  he  leads,  feeling  that 
under  him  our  great  interests  are  secure. 

(4.)  We  may  learn  from  this  chap- 
ter, indeed,  as  we  may  from  every  other 
part  of  the  New  Testament,  that  in 
doing  this  we  may  be  called  to  suffer. 
We  may  be  reproached  and  reviled  as 
the  Great  Shepherd  himself  was.  We 
may  become  the  objects  of  public  scorn 
on  account  of  our  devoted  attachment 
to  him.  We  may  suffer  in  name,  in 
feeling,  in  property,  in  our  business,  by 
our  honest  attachment  to  the  principles 
of  his  gospel.  Many  who  are  his  fol- 
lowers may  be  in  circumstances  of 
poverty  or  oppression.  They  may  be 
held  in  bondage ;  they  may  be  deprived 
of  their  rights ;  they  may  feel  that  their 


lot  in  life  is  an  hard  one,  and  that  the 
world  seems  to  have  conspired  against 
them  to  do  them  wrong  ;  but  let  us  in 
all  these  circumstances  look  to  him 
<  who  made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a  servant, 
and  became  obedient  unto  death,  even 
the  death  of  the  cross'  (Phil.  ii.  7,  8)  ; 
and  let  us  remember  that  it  is  <  enough 
for  the  disciple  that  he  be  as  his  master, 
and  the  servant  as  his  lord.'  Matt.  x. 
25.  In  view  of  the  example  of  our 
Master,  and  of  all  the  promises  of  sup- 
port in  the  Bible,  let  us  bear  with  pa- 
tience all  the  trials  of  life,  whether 
arising  from  poverty,  an  humble  con- 
dition, or  the  reproaches  of  a  wicked 
world.  Our  trials  will  soon  be  ended  ; 
and  soon,  under  the  direction  of  the 
'  Shepherd  and  Bishop  of  souls,'  we 
shall  be  brought  to  a  world  where  trials 
and  sorrows  are  unknown. 

(5.)  In  our  trials  here,  let  it  be  our 
main  object  so  to  live  that  our  suffer- 
ings shall  not  be  on  account  of  our  own 
faults.  See  vs.  19 — 22.  Our  Saviour 
so  lived.  He  was  persecuted,  reviled, 
mocked,  condemned  to  die.  But  it  was 
for  no  fault  of  his.  In  all  his  varied 
and  prolonged  sufferings,  he  had  the 
ever-abiding  consciousness  that  he  was 
innocent;  he  had  the  firm  conviction 
that  it  would  yet  be  seen  and  confessed 
by  all  the  world  that  he  was  '  holy, 
harmless,  undefiled.'  ver.  23.  His  were 
not  the  sufferings  produced  by  a  guilty 
conscience,  or  by  the  recollection  that 
he  had  wronged  any  one.  So,  if  we 
must  suffer,  let  our  trials  come  upon 
us.  Be  it  our  first  aim  to  have  a  con- 
science void  of  offence,  to  wrong  no 
one,  to  give  no  occasion  for  reproaches 
and  revilings,  to  do  our  duty  faithfully 
to  God  and  to  men.  Then,  if  trials 
come,  we  shall  feel  that  we  suffer  as 
our  Master  did  ;  and  then  we  may,  as 
he  did,  commit  our  cause  "  to  him  that 
judgeth  righteously,"  assured  that  in 
due  time  "  he  will  bring  forth  our  right- 
eousness as  the  light,  and  our  judgment 
as  the  noon-day."     Ps.  xxr/ii.  6 


178 


CHAPTER  III. 

ANALYSIS    OF    THE    CHAPTEll. 

This  chapter  embraces  the  following 
ubjects : 

I.  The  duty  of  wives,  vs.  1 — 6.  Par- 
ticularly (a)  that  their  conduct  should 
be  such  as  would  be  adapted  to  lead 
their  unbelieving  husbands  to  embrace 
a  religion  whose  happy  influence  was 
seen  in  the  pure  conduct  of  their  wives, 
vs.  1,  2.  (6)  In  reference  to  dress  and 
ornaments,  that  they  should  not  seek 
that  which  was  external,  but  rather 
that  which  was  of  the  heart,  vs.  34. 
(c)  For  an  illustration  of  the  manner 
in  which  these  duties  should  be  per- 
formed, the  apostle  refers  them  to  the 
holy  example  of  the  wife  of  Abraham 
as  one  which  Christian  females  should 
imitate,  vs.  5,  6. 

II.  The  duty  of  husbands,  vcr.  7.  It 
was  their  duty  to  render  all  proper 
honour  to  their  wives,  and  to  live  with 
them  as  fellow-heirs  of  salvation,  that 
their  prayers  might  not  be  hindered  : 
implying  (1.)  that  in  the  most  important 
respects  they  were  on  an  equality  ;  (2.) 
that  they  would  pray  together,  or  that 
there  would  be  family  prayer  ;  and  (3.) 
that  it  was  the  duty  of  husband  and 
wife  so  to  live  together  that  their  pray- 
ers might  ascend  from  united  hearts, 
and  that  it  would  be  consistent  for  God 
to  answer  them. 

III.  The  general  duty  of  unity  and 
of  kindness,  vs.  8 — 14.  They  were 
Co)  to  be  of  one  mind  ;  to  have  com- 
passion ;  to  love  as  brethren,  ver.  8. 
(Jb)  They  were  never  to  render  evil  for 
evil,  or  railing  for  railing,  ver.  9.  (c) 
They  were  to  remember  the  promises 
of  length  of  days,  and  of  honour,  made 
to  those  who  were  pure  in  their  con- 
versation, and  who  were  the  friends  of 
peace,  vs.  9,  10.  (d)  They  were  to 
remember  that  the  eyes  of  the  Lord 
were  always  on  the  righteous;  that 
they  -rvho  were  good  were  under  his 
protection,  ver.  12 ;  and  that  if,  while 
they  maintained    this    character,  they 


I.  PETER.  [A.  D.  60. 

were  called  to  suffer,  they  should  count 
it  rather  an  honour  than  a  hardship, 
vs.  13,  14. 

IV.  The  duty  of  being  ready  always 
to  give  to  every  man  a  reason  for  the 
hope  they  entertained ;  and,  if  they 
were  called  to  suffer  persecution  and 
trial  in  the  service  of  God,  of  being 
able  still  to  show  good  reasons  why 
they  professed  to*be  Christians,  and  of 
so  living  that  those  who  wronged  them 
should  see  that  their  religion  was  more 
than  a  name,  but  was  founded  in  such 
truth  as  to  command  the  assent  even 
of  their  persecutors,  vs.  15 — 17. 

V.  In  their  persecutions  and  trials 
they  were  to  remember  the  example  of 
Christ,  his  trials,  his  patience,  and  his 
triumphs,  vs.  18 — 22.  Particularly  (o) 
the  apostle  refers  them  to  the  fact  that 
he  had  suffered,  though  he  was  inno- 
cent, and  that  he  was  put  to  death 
though  he  had  done  no  wrong,  ver.  18. 
(b)  He  refers  them  to  the  patience  and 
forbearance  of  Christ  in  a  former  age, 
an  age  of  great  and  abounding  wicked- 
ness, when  in  the  person  of  his  repre- 
sentative and  ambassador  Noah,  he 
suffered  much  and  long  from  the  oppo- 
sition of  the  guilty  and  perverse  men 
who  were  finally  destroyed,  and  who 
are  now  held  in  prison,  showing  us 
how  patient  we  ought  to  be  when 
offerided  by  others  in  our  attempts  to 
do  them  good.  vs.  19,  20.  (c)  He  re- 
fers to  the  fact  that  notwithstanding  all 
the  opposition  which  Noah  met  with 
in  bearing  a  message,  as  an  ambassadoi 
of  the  Lord,  to  a  wicked  generation,  he 
and  his  family  were  saved,  ver.  21. 
The  design  of  this  allusion  evidently 
is,  to  show  us  that  if  we  are  patient 
and  forbearing  in  the  trials  which  we 
meet  with  in  the  world,  we  shall  be 
saved  also.  Noah,  says  the  apostle, 
was  saved  by  water.  We,  too,  says 
he,  are  saved  in  a  similar  manner  by 
water.  In  his  salvation,  and  in  ours, 
water  is  employed  as  the  means  of  sal- 
vation ;  in  his  case  by  bearing  up  the 
ark,  in  ours  by  becoming  the  emblem 


A.  l7.  60.J  CHAPTER  III. 

CKAPTER  III. 
T  IKEWISE,  ye  wives,  »  he  in 
J-J  subjection  to  your  own  hus- 
bands ;  that  if  any  obey  not  the 
word,  they  also  may  without  the 

a  Ep.  5.  22.    Ti.  2.  5,  6. 


of  the  washing  away  of  sins,  (d)  'i'he 
apostle  refers  to  the  fact  that  Christ 
has  ascended  to  heaven,  and  has  been 
exalted  over  angels,  and  principalities, 
and  powers,  thus  showing  that  having 
borne  all  his  trials  with  patience  he 
ultimately  triumphed,  and  that  in  like 
manner  we,  if  we  are  patient,  shall 
triumph  also.  ver.  22.  He  came  off  a 
conqueror,  and  was  exalted  to  the 
highest  honours  of  heaven  ;  and  so,  if 
faithful,  we  may  hope  to  come  off  con- 
que'ors  also,  and  be  exalted  to  the 
honours  of  heaven  as  he  was.  The 
whole  argument  here  is  drawn  from 
the  example  of  Christ,  first,  in  his 
patience  and  forbearance  with  the  old 
world,  and  then  when  he  was  person- 
ally on  the  earth  ;  from  the  fact,  that 
in  the  case  of  that  messenger  whom  he 
sent  to  the  ungodly  race  before  the 
flood,  and  in  his  own  case  when  per- 
sonally on  earth,  there  was  ultimate 
triumph  after  all  that  they  met  with 
from  ungodly  men  ;  and  thus,  if  we  en- 
dure opposition  and  trials  in  the  same 
way,  we  may  hope  also  to  triumph  in 
heaven  with  our  exalted  Saviour. 

1.  Likewise,  ye  wives,  be  iii  subjec- 
tion to  your  own  husbands.  On  the 
duty  here  enjoined,  see  Notes  on  1  Cor. 
xi.  3—9,  and  Eph.  v.  22.  IF  That  if 
any  obey  not  the  word.  The  word  of 
God  ;  the  gospel.  That  is,  if  any 
wives  have  husbands  who  are  not  true 
Christians.  This  would  be  likely  to 
occur  when  the  gospel  was  first  preach- 
ed, as  it  does  now,  by  the  fact  that 
wives  might  be  converted,  though  their 
husbands  were  not.  It  cannot  be  in- 
ferred from  this  that  after  they  them- 
selves had  become  Christians,  they  had 
married    unbelieving   husbands.     The 


17« 


word  be  won  by  the  conversa- 
tion of  the  wives; 

2  While  they  behold  your 
chaste  conversation  coupled  with 
fear. 


term  Myorrf'  here  refers  particularly  to  |  is  to  he  the  grand  instrumentality  in 


ihe  %os,\)e\  as  preached ;  and  the  idea 
is,  that  if  they  were  regardless  of  that 
gospel  when  preached — if  they  would 
not  attend  on  preaching,  or  if  they 
were  unaffected  by  it,  or  if  they  openly 
rejected  it,  there  might  be  hope  still 
that  they  would  be  converted  by  the 
Christian  influence  of  a  wife  at  home. 
In  such  cases,  a  duty  of  special  import- 
ance devolves  on  the  wife.  IT  They 
also  may  without  the  word  be  won. 
In  some  other  way  than  by  preaching. 
This  does  not  mean  that  they  would 
be  converted  independently  of  the  in- 
fluence of  truth — for  truth -is  always 
the  instrument  of  conversion  (James  i. 
18.  John  xvii.  17);  but  that  it  was  to 
be  by  another  influence  than  preaching. 
IT  By  the  conversation  of  the  wives. 
By  the  conduct  or  deportment  of  their 
wives.  See  Notes  on  Phil.  i.  27.  The 
word  cojiversation,  in  the  Scriptures, 
is  never  confined,  as  it  is  now  with  us, 
to  oral  discourse,  but  denotes  conduct 
in  general.  It  includes  indeed  'con- 
versation' as  the  word  is  nov^^  used,  but 
it  embraces  also  much  more — including 
every  thing  that  we  do.  The  meaning 
here  is,  that  the  habitual  deportment  of 
the  wife  was  to  be  such  as  to  show  the 
reality  and  power  of  religion  ;  to  show 
that  it  had  such  influence  on  her  tem- 
per, her  words,  her  whole  deportment, 
as  to  demonstrate  that  it  was  from 
God. 

2,  While  they  behold  your  chaste 
conversation.  Your  pure  conduct.  The 
word  chaste  here  (ayvriv)  refers  to  pu- 
rity of  conduct  in  all  respects,  and  not 
merely  to  chastity  properly  so  called. 
It  includes  that,  but  it  also  embraces 
much  more.  The  conduct  of  the  wife 
is  to  be  in  all  respects  j9ure  ,•  and  this 


180 


3  Whose  adorning, "  let  it  not 

a  1  Ti.  2.  9,  10. 

the  conversion  of  her  husband.  A  wife 
may  be  strictly  chaste,  and  yet  there 
may  be  many  other  things  in  her  con- 
duct and  temper  which  would  mar  the 
beauty  of  her  piety,  and  prevent  any 
happy  influence  on  the  mind  of  her 
husband,  t  Coupled  with  fear.  The 
Vfindfear  in  this  place,  may  refer  either 
to  the  fear  of  God,  or  to  a  proper  re- 
spect and  reverence  for  their  husbands. 
Eph.  V.  33.  The  trait  of  character 
which  is  referred  to  is  that  of  proper 
respect  and  reverence  in  all  the  rela- 
tions which  she  sustained,  as  opposed 
to  a  trifling  and  frivolous  mind.  Leigh- 
ton  suggests  that  the  word  fear  here 
relates  particularly  to  the  other  duty 
enjoined — that  of  chaste  conversation — 
"  fearing  the  least  stain  of  chastity,  or 
the  very  appearance  of  any  thing  not 
suiting  with  it.  It  is  a  delicate,  timo- 
rous grace,  afraid  of  the  least  air,  or 
shadow  of  any  thing  that  hath  but  a 
resemblance  of  wronging  it,  in  carriage, 
or  speech,  or  appaVel." 

3.  Whose  adorning.  Whose  orna- 
ment. The  apostle  refers  here  to  a 
propensity  which  exists  in  the  heart 
of  woman  to  seek  that  which  would  be 
esteemed  ornamental,  or  that  which 
will  appear  well  in  the  sight  of  others, 
and  commend  us  to  them.  The  desire 
of  this  is  laid  deep  in  human  nature, 
and  therefore,  when  properly  regulated, 
is  not  wrong.  The  only  question  is, 
what  is  the  true  a^d  appropriate  orna- 
ment 1  What  should  be  primarily 
sought  as  the  right  kind  of  adorning"? 
The  apostle  does  not  condemn  true 
ornament,  nor  does  he  condemn  the 
desire  to  appear  in  such  a  way  as  to 
secure  the  esteem  of  others.  God  does 
not  condemn  real  ornament.  The  uni- 
verse is  full  of  it.  The  colours  of  the 
clouds  and  of  the  rainbow  ;  the  varied 
hues  of  flowers*  the  plumage  of  birds, 
and  the  covering  of  many  of  the  ani- 
mals of  the  forest;  the  green  grass; 


I.  PETER.  [A.D.  60 

be   that    outward   adorning   of 
plaiting  the  hair,  and  of  wearing 

the  variety  of  hill  and  dale  ;  the  beauty 
of  the  human  complexion,  the  ruddy 
cheek,  and  the  sparkling  eye,  are  all  of 
the  nature  of  ornament.  They  are 
something  superadded  to  what  would 
be  merely  useful,  to  make  them  apjpear 
well.  Few  or  none  of  these  things 
are  absolutely  necessary  to  the  things 
to  which  they  are  attached  ;  for  the 
eye  could  see  without  the  various  tints 
of  beauty  thit  are  drawn  upon  it,  and 
the  lips  and  the  cheeks  could  perform 
their  functions  without  their  beautiful 
tints,  and  the  vegetable  world  could 
exist  without  the  variegated  colours 
that  are  painted  on  it ;  but  God  meant 
that  this  should  be  a  beautiful  world  ; 
that  it  should  appear  well ,-  that  there 
should  be  something  more  than  mere 
utility.  The  true  notion  of  ornament 
or  adorning,  is  that  which  will  make 
any  person  or  thing  appear  well,  or 
beautiful,  to  others ;  and  the  apostle 
does  not  prohibit  that  which  would 
have  this  effect  in  the  wife.  The 
grand  thing  which  she  was  to  seek, 
was  not  that  which  is  merely  external, 
but  that  which  is  internal,  and  which 
God  regards  as  of  so  great  value. 
IT  Let  it  not  he  that  outward  adornilig.  — 
Let  not  this  be  the  main  or  principal 
thing  ;  let  not  her  heart  be  set  on  this. 
The  apostle  does  not  say  that  she 
should  wholly  neglect  her  personal  ap- 
pearance, for  she  has  no  more  right  to 
be  offensive  to  her  husband  by  neglect- 
ing her  personal  appearance,  than  by  a 
finical  attention  to  it.  Religion  pro- 
motes neatness,  and  cleanliness,  and  a  \ 
proper  attention  to  our  external  appear- 
ance according  to  our  circumstances  in 
life,  as  certainly  as  it  does  to  the  inter- 
nal virtue  of  the  soul.  On  this  whole 
passage,  see  Notes  on  1  Tim.  ii.  9,  10. 
IT  Of  plaiting  the  hair.  See  Notes  on 
1  Tim.  ii,  9.  Comp.  Notes  on  Isa.  iii.  24. 
Great  attention  is  paid  to  this  in  the 
East,  and  it  is  tQ  this  that  the  -^ipostle 


A.D.(K).] 


CHAPTRR  III. 


tm 


of  gold,  or  of  putting  on  of  ap- 
parel 


Ps.  45.  13.    Ro.  2.  29. 


here  refers.  "  The  women  in  the  East- 
ern countries,"  says  Dr.  Shaw  (Travels, 
p.  294),  "  affect  to  have  their  hair  hang 
down  to  the  ground,  which  they  collect 
into  one  lock,  upon  the  hinder  part  of 
the  head,  binding  and  plaiting  it  about 
with  ribbons.  Above  this,  or  on  the 
top  of  their  heads,  persons  of  better 
fashion  wear  flexible  plates  of  gold  or 
silver,  variously  cut  through,  and  en- 
graved in  imitation  of  lace."  We  are 
not  to  suppose  that  a  mere  braiding  or 
plaiting  of  the  hair  is  improper,  for 
there  may  be  no  more  simple  or  con- 
venient way  of  disposing  of  it.  But 
the  allusion  here  is  to  the  excessive 
care  which  then  prevailed,  and  espe- 
cially to  their  setting  the  heart  on  such 
ornaments  rather  than  on  the  adorning 
which  is  internal.  It  may  not  be  easy 
to  fix  the  exact  limit  of  propriety  about 
the  method  of  arranging  the  hair,  or 
about  any  other  ornament ;  but  those 
whose  hearts  are  right,  generally  have 
little  difficulty  on  the  subject.  Every 
ornament  of  the  body,  however  beauti- 
ful, is  soon  to  be  laid  aside ;  the  adorn- 
ing of  the  soul  will  endure  for  ever. 
t  Or  of  wear'mg  of  gold.  The  gold 
here  particularly  referred  to  is  probably 
that  which  was  interwoven  in  the  hair, 
and  which  was  a  common  female  or- 
nament in  ancient  times.  Thus  Virgil 
says,  crines  nodantur  in  aurum.  And 
again,  crineni  impllcat  auro.  See 
Homer,  II.,  B.  872.  Herod,  i.  82,  and 
Thucyd.  i.  6.  The  wearing  of  gold  in 
(he  hair,  however,  was  more  common 
among  women  of  loose  morals  than 
among  virtuous  females.  Pollux  iv.  153. 
It  cannot  be  supposed  that  all  wearing 
of  gold  about  the  person  is  wrong,  for 
there  is  nothing  evil  in  gold  itself,  and 
there  may  be  some  articles  connected 
with  apparel  made  of  gold  that  may  in 
no  manner  draw  off"  the  affections  from 
higher  things,  and  may  do  nothing  to 
16 


4  But  let  it  he  the  hidden  man 
of  the  heart,"  in  that  which  is  not 


endanger  piety.  The  meaning  is,  that 
such  ornaments  should  not  be  sought; 
that  Christians  should  be  in  no  way 
distinguished  for  them ;  that  they 
should  not  engross  tTie  time  and  atten- 
tion 5  that  Christians  should  so  dress 
as  to  show  that  their  minds  are  occu 
pied  with  nobler  objects,  and  that  in 
their  apparel  they  should  be  models  of 
neatness,  economy,  and  plainness.  If 
it  should  be  said  that  this  expression 
teaches  that  it  is  wrong  to  wear  gold 
at  all,  it  may  be  replied  that  on  the 
same  principle  it  would  follow  that  the 
next  clause  teaches  that  it  is  wrong  to 
put  on  apparel  at  all.  There  is  really 
no  ditficulty  in  such  expressions.  We 
are  to  dress  decently,  and  in  the  man- 
ner that  will  attract  Feast  attention,  and 
we  are  to  show  that  our  hearts  are  in- 
terested supremely  in  more  important 
things  than  in  outward  adorning.  ^  Or 
of  putting  on  of  apparel.  That  is, 
this  is  not  to  be  the  ornament  which 
we  principally  seek,  or  for  which  we 
are  distinguished.  We  are  to  desire  a 
richer  and  more  permanent  adorning — 
that  of  the  heart. 

4.  But  let  it  be  the  hidden  man  of 
the  heart.  This  expression  is  substan- 
tially the  same  as  that  of  Paul  in  Rom. 
vii.  22,  "  the  inward  man."  See  Notes 
on  that  place.  The  word  '  hidden^  here 
means  that  which  is  concealed ;  that 
which  is  not  made  apparent  by  the 
dress,  or  by  ornament.  It  lies  within, 
pertaining  to  the  affections  of  the  soul. 
IT  In  that  which  is  not  corruptible. 
Properly  <  in  the  incorruptible  orna- 
ment of  a  meek  and  quiet  spirit.'  This 
is  said  to  be  incorruptible  in  contradis- 
tinction to  gold  and  apparel.  They 
will  decay  ;  but  the  internal  ornament 
is  ever  enduring.  The  sense  is,  that 
whatever  pertains  to  outward  decora* 
tion,  however  beautiful  and  costly,  is 
fading,  but  that  which  pertains  to  th^ 


182 


corruptible,  ev€7i  the  ornament  of 
a  meek"  and  quiet  spirit,  which 

a  Ps.  25.  9  ;  149.  4.     Mat.  5.  5. 


I.  PETl^R.  [A.  D.  m 

is  in  the  sight  of  God  of  great 
price. 


Eoul  is  enduring.  As  the  soul  is  im- 
mortal, so  all  that  tends  to  adorn  that 
will  be  immortal  too;  as  the  body  is 
mortal,  so  all  wit|;^  which  it  can  be  in- 
vested is  decaying  and  will  soon  be  de- 
stroyed. IT  The  ornament  of  a  meek 
and  quiet  spirit.  Of  a  calm  temper; 
a  contented  mind ;  a  heart  free  from 
passion,  pride,  envy,  and  irritability  ; 
a  soul  not  subject  to  the  agitations  and 
vexations  of  those  who  live  for  fashion, 
and  who  seek  to  be  distinguished  for 
external  adorning.  The  connection 
here  shows  that  the  apostle  refers  to 
this,  not  only  as  that  which  would  be 
of  great  price  in  the  sight  of  God,  but 
as  that  which  would  tend  to  secure  the 
affection  of  their  husbands,  and  win 
them  to  embrace  the  true  religion  (See 
vs.  1,2);  and,  in  order  to  this,  he  re- 
commends them,  instead  of  seeking 
external  ornaments,  to  seek  those  of  the 
mind  and  of  the  heart,  as  more  agreea- 
ble to  their  husbands  ;  as  better  adapted 
lo  win  their  hearts  to  religion  ;  as  that 
which  would  be  most  permanently 
proved.  In  regard  to  this  point,  wc 
may  observe  (1.)  that  there  are,  un- 
doubtedly, some  husbands  who  are 
pleased  with  excessive  ornaments  in 
their  wives,  and  who  take  a  pleasure 
in  seeing  them  decorated  with  gold, 
and  pearls,  and  costly  array.  (2.) 
That  all  are  pleased  and  gratified  with 
a  suitable  attention  to  personal  appear- 
ance on  the  part  of  their  wives.  It  is 
as  much  the  duty  of  a  wife  to  be  cleanly 
in  her  person,  and  neat  in  her  habits, 
in  the  presence  of  her  husband,  as  in 
the  presence  of  strangers  ;  and  no  wife 
can  hope  to  secure  the  permanent  affec- 
tion of  her  husband  who  is  not  atten- 
tive 10  her  personal  appearance  in  her 
own  /amily ;  especially  if,  while  care- 
less of  her  personal  appearance  in  the 
presence  of  her  husband,  she  makes  it 
•  joint  to  appear  gaily  dressed  before 


others.  Yet  (3.)  the  decoration  of  the 
body  is  not  all,  nor  is  it  the  principal 
thing  which  a  husband  desires.  He 
desires  primarily  in  his  wife  the  more 
permanent  adorning  which  pertains  to 
the  heart.  Let  it  be  remembered  (a) 
that  a  large  part  of  the  ornaments  on 
which  females  value  themselves  are  lost 
to  a  great  extent  on  the  other  sex. 
Many  a  man  cannot  tell  the  difTerence 
between  diamonds  and  cut-glass,  or 
paste  in  the  form  of  diamonds ;  and 
few  are  such  connoisseurs  in  the  mat- 
ter of  female  ornaments  as  to  appre- 
ciate at  all  the  difference  in  the  quality 
or  colour  of  silks,  and  shawls,  and 
laces,  which  might  appear  so  important 
to  a  female  eye.  The  fact  is,  that  those 
personal  ornaments  which  to  females 
appear  of  so  much  value,  are  much 
less  regarded  and  prized  by  men  than 
they  often  suppose.  It  is  a  rare  thing 
that  a  man  is  so  thoroughly  skilled  in 
the  knowledge  of  the  distinctions  that 
pertain  to  fashions,  as  to  appreciate 
that  on  which  the  heart  of  a  female 
often  so  much  prides  itself;  and  it  is 
no  great  credit  to  him  if  he  can  do  this. 
His  time  usually,  unless  he  is  a  tailor 
or  a  jeweller,  might  have  been  much 
better  employed  than  in  making  those 
acquisitions  which  are  needful  to  qualify 
him  to  appreciate  and  admire  the  pecu- 
liarities of  gay  female  apparel,  fb) 
But  a  man  has  a  real  interest  in  what 
constitutes  the  ornaments  of  the  heart. 
His  happiness,  in  his  intercourse  with 
his  wife,  depends  on  these.  He  knows 
what  is  denoted  by  a  kind  temper ;  by 
gentle  words;  by  a  placid  brow;  bya 
modest  and  patient  spirit;  by  a  heart 
that  is  calm  in  trouble,  and  that  is  af- 
fectionate and  pure ;  by  freedom  Irom 
irritability,  fretfulness,  and  impatience  ; 
and  he  can  fully  appreciate  the  value 
of  these  things.  No  professional  skill 
is  necessary  to  qualify  him  to  see  their 


A.D.60.J 


5  For  after  this  mannec,  in 
the  old  time,  the  holy  women 
also,  who  trusted  in  God,  adorned 


CHAPTER  III. 


18S 


worth;  and  no  acquired  tact  in  discri- 
mination is  requisite  to  enable  him  to 
estimate  them  according  to  their  full 
value.  A  wife,  therefore,  if  she  would 
permanently  please  her  husband, should 
seek  the  adorning  of  the  soul  rather 
than  the  body  ;  the  ornament  of  the 
heart,  rather  than  gold  and  jewels. 
The  one  can  never  be  a  substitute  for 
the  other;  and  whatever  outward  deco- 
rations she  may  have,  unless  she  have 
a  gentleness  of  spirit,  a  calmness  of 
temper,  a  benevolence  and  purity  of 
Boul,  and  a  cultivation  of  mind  that  her 
husband  can  love,  she  cannot  calculate 
on  his  permanent  affection.  ^  Which 
is  in  the  sight  of  God  of  great  price. 
Of  great  value;  that  being  of  great 
value  for  which  a  large  price  is  paid. 
He  has  shown  his  sense  of  its  value 
(a)  by  commending  it  so  often  in  his 
word  ;  (6)  by  making  religion  to  con- 
sist so  much  in  it,  rather  than  in  high 
intellectual  endowments,  learning*  skill 
in  the  arts,  and  valour;  and  (c)  by  the 
character  of  his  Son,  the  Lord  Jesus, 
in  whom  this  was  so  prominent  a  cha- 
racteristic. Sentiments  not  unlike  what 
is  here  stated  by  the  apostle,  occur  not 
unfrequenlly  in  heathen  classic  writers. 
There  are  some  remarkable  passages  in 
Plutarch,  strongly  resembling  it:—"  An 
ornament,  as  Crates  said,  is  that  which 
adorns.  The  proper  ornament  of  a 
woman  is  that  which  becomes  her  best. 
This  is  neither  gold,  nor  pearls,  nor 
scarlet,  but  those  things  which  are  an 
evident  proof  of  gravity,  regularity,  and 
modesty," — Conjugalia  Prascept.,  c. 
xxvi.  The  wife  of  Phocion,  a  cele- 
brated Athenian  general,  receiving  a 
visit  from  a  lady  who  was  elegantly 
adorned  with  gold  and  jewels,  and  her 
hair  with  pearls,  took  occasion  to  call 
the  attention  of  her  guest  to  the  ele- 
gance and  costliness  of  her  dress.  '  My 
ornament.'  said  the  wife  of  Phocion, 


themselves,  being  in  subjection 
unto  their  own  husbands  : 

6  Even  as  Sara  obeyed  Abra- 

<  is  my  husband,  now  for  the  twentieth 
year  general  of  the  Athenians.' — Flut. 
Life  of  Phocion.  "  The  Sicilian  tyrant 
sent  to  the  daughters  of  Lysander,  gar- 
ments and  tissues  of  great  value,  but 
Lysander  refused  them,  saying, '  These 
ornaments  will  rather  put  my  daughters 
out  of  countenance  than  adorn  tJiem.'  " 
— Plutarch.  So  in  the  fragments  of 
Naumachius,  as  quoted  by  Benson, 
there  is  a  precept  much  like  this  of 
Peter :  "  Be  not  too  fond  of  gold,  nei- 
ther wear  purple  hyacinth  about  your 
neck,  or  the  green  jasper,  of  which  fool- 
ish persons  are  proud.  Do  not  covet 
such  vain  ornaments,  neither  view  your- 
self too  often  in  the  glass,  nor  twist  your 
hair  into  a  multitude  of  curls,"  &c. 

5.  For  after  this  manner,  in  the  old 
time.  The  allusion  here  is  particularly 
to  the  times  of  the  patriarchs,  and  the 
object  of  the  apostle  is  to  state  another 
reason  why  they  should  seek  that  kind 
of  ornament  which  he  had  been  com- 
mending. The  reason  is,  that  thi» 
characterized  the  pious  and  honoured 
females  of  ancient  times — those  females 
who  had  been  most  commended  of 
God,  and  who  were  most  worthy  to  be 
remembered  on  earth.  ^^  Who  trusted 
in  God.  Greek, '  Who  hoped  in  God  ;' 
that  is,  who  were  truly  pious.  They 
were  characterized  by  simple  trust  or 
hope  in  God,  rather  than  by  a  fondness 
for  external  adorning.  ^Adorned  them' 
selves.  To  wit,  with  a  meek  and  quiet 
spirit,  manifested  particularly  by  the 
respect  evinced  for  their  husbands. 
IT  Being  in  subjection  unto  their  own 
husbands.  This  was  evidently  a  cha- 
racteristic of  the  early  periods  of  the 
world,  and  piety  was  understood  to 
consist  much  in  proper  respect  for 
others,  according  to  the  relations  sus- 
tained towards  them. 

6.  Even  as  Sara  obeyed  Abraham. 
Sarah  was  one  of  the  most  distinguished 


.84 


I.  PETER. 


[A.  D.  60 


ham,  calling  hira  Lord :"  whose 
'daughters  ye  are,  as  long  as  ye 

a  Ge.  18.  12. 


of  the  wives  of  the  patriarchs,  and  her 
case  is  referred  to  as  furnishing  one  of 
the  best  illustrations  of  the  duty  to 
which  the  apostle  refers.  Nothing  is 
said,  in  the  brief  records  of  her  life,  of 
any  passion  for  outward  adorning; 
much  is  said  of  her  kindness  to  her 
husband,  and  her  respect  for  him. 
Comp.  Gen.  xii.  5  ;  xviii.  6.  IT  Call- 
ing hint  Lord.  See  Gen.  xviii.  12. 
It  was  probably  inferred  from  this  in- 
stance, by  the  apostle,  and  not  without 
reason,  that  Sarah  habitually  used  this 
respectful  appellation,  acknowledging 
by  it  that  he  was  her  superior,  and  that 
he  had  a  right  to  rule  in  his  own  house. 
The  word  lord  has  the  elementary  idea 
of  ruling,  and  this  is  the  sense  here, — 
that  she  acknowledged  that  he  had  a 
right  to  direct  the  affairs  of  his  house- 
hold, and  that  it  was  her  duty  to  be  in 
subjection  to  him  as  the  head  of  the 
family.  In  what  respects  this  is  a  duty, 
may  be  seen  by  consulting  the  Notes 
on  Eph.  V.  22.  Among  the  Romans, 
it  was  quite  common  for  wives  to  use 
the  appellation  lord  (^dominus),  when 
speaking  of  their  husbands.  The  same 
custom  also  prevailed  among  the  Greeks. 
See  Grotius,  in  lac.  This  passage  does 
not  prove  that  the  term  lord  should  be 
the  particular  appellation  by  which 
Christian  wives  should  address  their 
husbands  now,  but  it  proves  that  there 
should  be  the  same  respect  and  defer- 
ence which  was  implied  by  its  use  in 
patriarchal  times.  The  welfare  of  so- 
ciety, and  the  happiness  of  individuals, 
are  not  diminished  by  showing  proper 
respect  for  all  classes  of  persons  in  the 
various  relations  of  life.  IF  Whose 
daughters  ye  are.  That  is,  you  will 
be  worthy  to  be  regarded  as  her  daugh- 
ters, if  you  manifest  the  same  spirit 
that  she  did.  The  margin  here,  as  the 
Greek,  is  children.  The  sense  is,  that 
if  they  demeaned  themselves  correctly 


do  well,  and  are  not  afraid  with 
any  amazement. 

1  children. 


in  the  relation  of  wives,  it  would  be 
proper  to  look  upon  her  as  their  mother, 
and  to  feel  that  they  were  not  unwor- 
thy to  be  regarded  as  her  daughters. 
IT  As  long  as  ye  do  well.  In  respect 
to  the  particular  matter  under  conside- 
ration. IF  And  are  not  afraid  with 
any  amazement.  This  passage  has 
been  variously  understood.  Some  have 
supposed  that  this  is  suggested  as  an 
argument  to  persuade  them  to  do  well, 
from  the  consideration  that  by  so  doing 
they  would  be  preserved  from  those 
alarms  and  terrors  which  a  contest  with 
superior  power  might  bring  with  it, 
and  which  would  prove  as  injurious  to 
their  peace  as  to  their  character.  Ro- 
senmiiller  explains  it,  '  If  ye  do  well, 
terrified  by  no  threats  of  unbelieving 
husbands,  if  they  should  undertake  to 
compel  you  to  deny  the  Christian  faith.' 
Doddridge  supposes  that  it  means  that 
they  were  to  preserve  their  peace  and 
fortitude  in  any  time  of  danger,  so  as 
not  to  act  out  of  character,  through 
amazement  or  danger.  Calvin,  Benson, 
and  Bloomfield  understand  it  of  that 
firmness  and  intrepidity  of  character 
which  would  be  necessary  to  sup.port 
their  religious  independence,  when 
united  with  heathen  husbands  ;  mean- 
ing that  they  were  not  to  be  deterred 
from  doing  their  duty  by  any  threats 
or  terrors,  either  of  their  unbelieving 
husbands,  or  of  their  enemies  and  per- 
secutors. Dr.  Clarke  supposes  that  it 
means  that  if  they  did  well,  they  would 
live  under  no  dread  of  being  detected 
in  improprieties  of  life,  or  being  found 
out  in  their  i7ijidelities  to  their  hus- 
bands, as  those  must  always  be  who  are 
unfaithful  to  their  marriage  vows.  The 
word  rendered  amazement  {TiTioriai^^ 
does  not  elsewhere  occur  in  the  New 
Testament.  It  means  terror,  trepida- 
tion, fear,  Qx\ii  the  literal  translation  of 
the   Greek  is,     not  fearing  nny  fear» 


A.D.  60.] 

7  Likewise,    ye    husbaods 

a  Col.  3.  13 


CHAPTER  III.  185 

dwell    with    them    according    to 
knowledge,  giving  honour  unto 


It  seems  to  me  that  the  following  may 
express  the  sense  of  the  passage:  (1.) 
There  is  undoubtedly  an  allusion  to  the 
character  of  Sarah,  and  the  object  of 
the  apostle  is  to  induce  them  to  follow 
her  example.  (2.)  The  thing  in  Sarah 
which  he  would  exhort  them  to  imitate, 
was  her  pure  and  upright  life,  her  faith- 
ful discharge  of  her  duties  as  a  woman 
fearing  God.  This  she  did  constantly 
wherever  she  was,  regardless  of  conse- 
quences. Among  friends  and  strangers, 
at  home  and  abroad,  she  was  distin- 
guished for  doing  well.  Such  was  her 
character,  such  her  fidelity  to  her  hus- 
band and  her  God,  such  her  firm  in- 
tegrity and  benevolence,  that  she  at  all 
times  lived  to  do  good,  and  would  have 
done  it,  unawed  by  terror,  undeterred 
by  threats.  To  whatever  trial  her  piety 
was  exposed,  it  bore  the  trial ;  and  such 
was  her  strength  of  virtue,  that  it  was 
certain  her  integrity  would  be  firm  by 
whatever  consequences  she  might  have 
been  threatened  for  her  adherence  to 
her  principles.  (3.)  They  were  to  imi- 
tate her  in  this,  and  were  thus  to  show 
that  they  were  worthy  to  be  regarded 
as  her  daughters.  They  were  to  do 
well ;  to  be  faithful  to  their  husbands  ; 
to  be  firm  in  their  principles  ;  to  ad- 
here steadfastly  to  what  was  true  and 
good,  whatever  trials  they  might  pass 
through,  however  much  they  might  be 
threatened  with  persecution,  or  how- 
ever any  might  attempt  to  deter  them 
from  the  performance  of  their  duty. 
Thus,  by  a  life  of  Christian  fideUty, 
unawed  by  fear  from  any  quarter,  they 
would  show  that  they  were  imbued 
with  the  same  principles  of  unbending 
virtue  which  characterized  the  wife  of 
the  Father  of  the  faithful,  and  that  they 
were  not  unworthy  to  be  regarded  as 
her  daughters. 

7.  Likewise,  ye  husbands.     On  the 
general  duty  of  husbands,  see  Notes  on 
Eph.  V.  25,  seq.     ^  Dwell  with  them. 
16* 


That  is,  •  Let  your  manner  of  living 
with  them  be  that  which  is  immediately 
specified.  IT  According  t^nowkdge. 
In  accordance  with  an  intelligent  view 
of  the  nature  of  the  relation  ;  or,  as 
becomes  those  who  have  been  instructed 
in  the  duties  of  this  relation  according 
to  the  gospel.  The  meaning  evidently 
is,  that  they  should  seek  to  obtain  just 
views  of  what  Christianity  enjoins  in 
regard  to  this  relation,  and  that  they 
should  allow  those  intelligent  views  to 
control  them  in  all  their  intercourse 
with  their  wives.  H  Giving  honour 
unto  the  wife.  It  was  an  important 
advance  made  in  society  when  the 
Christian  religion  gave  such  a  direction 
as  this,  for  every  where  among  the 
heathen,  and  under  all  false  systems  of 
religion,  woman  has  been  regarded  as 
worthy  of  little  honour  or  respect.  She 
has  been  considered  as  a  slave,  or  as 
a  mere  instrument  to  gratify  the  pas- 
sions of  man.  It  is  one  of  the  element, 
ary  doctrines  of  Christianity,  however^ 
that  woman  is  to  be  treated  with  re- 
spect ;  and  one  of  the  first  and  most 
marked  effects  of  religion  on  society  is 
to  elevate  the  wife  to  a  condition  in 
which  she  will  be  worthy  of  esteem 
The  particular  reasons  for  the  honour 
which  husbands  are  directed  to  show 
to  their  wives,  here  specified,  are  two : 
she  is  to  be  treated  with  special  kind- 
ness as  being  more  feeble  than  man, 
and  as  having  a  claim  therefore  to 
delicate  attention  ;  and  she  is  to  be 
honoured  as  the  equal  heir  of  the  grace 
of  life.  Doddridge,  Clarke,  and  some 
others,  suppose  that  the  word  honour 
here  refers  to  maintenance  or  support, 
and  that  the  command  is,  that  the  hus- 
band is  to  provide  for  his  wife  so  that 
she  may  not  want.  But  it  seems  to 
me  that  the  word  is  to  be  understood 
here  in  its  more  usual  signification,  and 
that  it  inculcates  a  higher  duty  than 
that  of  merely  providing  for  the  tena 


i66 


I.  PETER. 


[A.  D.  60 


the  wife,  as  unto  the  weaker  ves- 
sel, and  as  being  heirs  together 


poral  wants  of  the  wife,  and  strikes 
at  a  deeper  evil  than  a  mere  neglect 
of  meeting  her  temporal  necessities. 
The  reasons  assigned  for  doing  this 
eeem  to  imply  it.  IT  As  unto  the 
weaker  vessel.  It  is  not  uncommon 
in  the  Scriptures  to  compare  the  body 
to  a  vessel  (Comp.  Notes  on  1  Thess, 
iv.  4),  and  thence  the  comparison  is 
extended  to  the  whole  person.  This 
is  done,  either  because  the  body  is  frail 
and  feeble,  like  an  earthen  vessel  easily 
broken  ;  or  because  it  is  that  in  which 
the  soul  is  lodged  ;  or,  because,  in  ac- 
cordance with  a  frequent  use  of  the 
word  (see  below),  the  body  is  the  in- 
st7-ument  by  which  the  soul  accom- 
plishes its  purposes,  or  is  the  helper  of 
the  soul.  Comp.  Acts  ix.  15.  Rom. 
ix.  22,  23.  2  Cor.  iv.  7.  In  the  later 
Hebrew  usage  it  was  common  to  apply 
the  term  vessel  (Heb.  "h^,  Gr.  Gxivo{) 
to  a  wife,  as  is  done  here.  See  Schoett- 
gen,  Hor.  Heb.  p.  827.  Expressions 
similar  to  this,  in  regard  to  the  com- 
parative feebleness  of  woman,  occur 
frequently  in  the  classic  writers.  See 
Wetstein  in  loc.  The  reasons  why  the 
term  vessel  was  given  to  a  wife,  are  not 
very  apparent.  A  not  unfrequent  sense 
of  the  word  used  here  (axsvoi)  in  the 
Greek  classics  was  that  of  an  instru- 
ment ;  a  helper ;  one  who  was  em- 
ployed by  another  to  accomplish  any 
thing,  or  to  aid  him  (Passovv),  and  it 
seems  probable  that  this  was  the  reason 
why  the  term  was  given  to  the  wife. 
Comp.  Gen.  ii.  18.  The  reason  here 
assigned  for  the  honour  that  was  to  be 
shown  to  the  wife  is,  that  she  is  « the 
weaker  vessel.'  By  this  it  is  not  ne- 
cessarily meant  that  she  is  of  feebler 
capacity,  or  inferior  mental  endow- 
ments, but  that  she  is  more  tender 
and  delicate  ;  more  subject  to  infirmi- 
ties and  weaknesses  ;  less  capable  of 
•nduring  fatigue  and  toil  i  less  adapted 


of  the  grace  of  life ;    that  your 
prayers  be  not  hindered. 


to  the  rough  and  stormy  scenes  of  life. 
As  such,  she  should  be  regarded  and 
treated  with  special  kindness  and  at- 
tention. This  is  a  reason,  the  force 
of  which  all  can  see  and  appreciate. 
So  we  feel  toward  a  sister  ;  so  we  feel 
toward  a  beloved  child,  if  he  is  of  feeble 
frame  and  delicate  constitution  ;  and  so 
every  man  should  feel  in  relation  to 
his  wife.  She  may  have  mental  en- 
dowments equal  to  his  own ;  she  may 
have  moral  qualities  in  every  way  supe- 
rior to  his,  but  the  God  of  nature  has 
made  her  with  a  more  delicate  frame, 
a  more  fragile  structure,  and  with  a 
body  subject  to  many  infirmities  to 
which  the  more  hardy  frame  of  man  ia 
a  stranger.  IT  And  as  being  heirs  to- 
gether of  the  grace  of  life.  The  grace 
that  is  connected  with  eternal  life  ;  that 
is,  as  fellow-Christians.  They  were 
equal  heirs  of  the  everlasting  inherit- 
ance,  called  in  the  Scripture  «'  life  ;" 
and  the  same  <  grace'  connected  with 
that  inheritance  had  been  conferred  on 
both. — This  passage  contains  a  very 
important  truth  in  regard  to  the  female 
sex.  Under  every  other  system  ol  re- 
ligion, but  the  Christian  system,  wo- 
man has  been  regarded  as  in  every  way 
inferior  to  man.  Christianity  teaches 
that,  in  respect  to  her  highest  interests, 
the  interests  of  religion,  she  is  evert/ 
vjay  his  equal.  She  iy  entitled  to  all 
the  hopes  and  promises.'  v/hich  religion 
imparts.  She  is  redeemed  as  he  is. 
She  is  addressed  in  the  syms  language 
of  tender  invitation.  She  has  the  sanae 
privileges  and  comforts  which  religion 
imparts  here,  and  she  will  be  elevated 
to  the  same  rank  and  privib|,'es  in 
heaven.  This  single  truth  would  raise 
the  female  sex  everywhere  from  de- 
gradation, and  check  at  once  half  the 
social  evils  of  the  race.  Make  her  the 
equal  of  man  in  the  hope  of  heaven, 
and  at  once  she  rises  to  her  appropriate 


A.D.  60.] 


CHAPTER  III. 


187 


place.  Home  is  made  what  it  should 
be,  a  place  of  intelligence  and  pure 
friendship  ;  and  a  world  of  suffering 
and  sadness  smiles  under  the  benefac- 
tions of  Christian  woman.  IF  That 
your  prayers  be  not  hindered.  It  is 
fairly  implied  here  (1.)  that  it  was  sup- 
posed there  would  be  united  or  family 
prayer.  The  apostle  is  speaking  of 
'  dwelling  with  the  wife,'  and  of  the 
right  manner  of  treating  her,  and  it 
is  plainly  supposed  that  united  prayer 
would  be  one  thing  that  would  charac- 
terize their  living  together.  He  does 
not  direct  that  there  should  he  prayer. 
He  seems  to  take  it  for  granted  that 
there  ivould  be,  and  it  may  be  remarked 
that  where  there  is  true  religion  in 
right  exercise,  there  is  prayer  as  a  mat- 
ter of  course.  The  head  of  a  family 
does  not  ask  whether  he  nuist  establish 
family  worship.  He  does  it  as  one  of 
the  spontaneous  fruits  of  religion  ;  as 
a  thing  concerning  which  no  formal 
command  is  necessary.  Prayer  in  the 
family,  as  everywhere  else,  is  a  privi- 
lege ;  and  the  true  question  to  be  asked 
on  the  subect  is  not  whether  a  man 
must,  but  whether  he  may  pray.  (2.) 
"It  is  implied  that  there  might  be  such 
a  way  of  living  as  effectually  to  hinder 
prayer ;  that  is,  to  prevent  its  being 
offered  aright,  and  to  prevent  any  an- 
swer. This  might  occur  in  many  ways. 
If  the  husband  treated  the  wife  un- 
kindly ;  if  he  did  not  show  her  proper 
respect  and  affection  ;  if  there  were 
bickerings,  and  jealousies,  and  conten- 
tions between  them,  there  could  be  no 
hope  that  acceptable  prayer  would  be 
offered.  A  spirit  of  strife  ;  irritability 
and  unevenness  of  temper ;  harsh  looks 
and  unkind  words ;  a  disposition  easily 
to  take  offence,  and  an  unwillingness 
to  forgive,  all  these  prevent  a  '  return 
of  prayers.'  Acceptable  prayer  never 
can  be  offered  in  the  tempest  of  pas- 
sion, and  there  can  be  no  doubt  that 
such  prayer  is  often  '  hindered'  by 
the  inequalities  of  temper,  and  the 
bickerings   and  strifes  that   exist  in 


families.  Yet,  how  desirable  is  it  that 
husband  and  wife  should  so  live  to- 
gether that  their  prayers  may  not  be 
hindered !  How  desirable  for  their 
own  peace  and  happiness  in  that  rela- 
tion ;  how  desirable  for  the  welfare  of 
children  ! — In  view  of  the  exposition 
in  this  verse,  we  may  remark  (a)  that 
Christianity  has  done  much  to  elevate 
the  female  sex.  It  has  taught  that 
woman  is  an  heir  of  the  grace  of  life 
as  well  as  man  ;  that,  while  she  is  in- 
ferior in  bodily  vigour,  she  is  his  equal 
in  the  most  important  respect ;  that  she 
is  a  fellow-traveller  with  him  to  a  high- 
er world,  and  that  in  every  way  she  is 
entitled  to  all  the  blessings  which  re- 
demption confers,  as  much  as  he  is. 
This  single  truth  has  done  more  than 
all  other  things  combined  to  elevate  the 
female  sex,  and  is  all  that  is  needful  to 
raise  her  from  her  degradation  all  over 
the  world,  (b)  They,  therefore,  who 
desire  the  elevation  of  the  female  sex  ; 
who  see  woman  ignorant  and  degraded 
in  the  dark  parts  of  the  earth,  should 
be  the  friends  of  all  well-directed  efforts 
to  send  the  gospel  to  heathen  lands. 
Every  husband  who  has  a  pure  and  in- 
telligent wife,  and  every  father  who  has 
an  accomplished  daughter,  and  every 
brotl'ierwho  has  a  virtuous  sister,  should 
seek  to  spread  the  gospel  abroad.  To 
that  gospel  only  he  owes  it  that  he  has 
such  a  wife,  daughter,  sister  ;  and  that 
gospel,  which  has  given  to  him  such  an 
intelligent  female  friend,  would  elevate 
woman  everywhere  to  the  same  condi- 
tion. The  obligation  which  he  owes 
to  religion  in  this  respect  can  be  dis- 
charged in  no  better  way  than  by  aid- 
ing in  diffusing  that  gospel  which 
would  make  the  wife,  the  daughter,  the 
sister,  everywhere  what  she  is  in  his 
own  dwelling,  (c)  Especially  is  this 
the  duty  of  the  Christian  female.  She 
owes  her  elevation  in  society  to  Chris- 
tianity, and  what  Christianity  has  made 
her,  it  would  make  the  sunken  and  de- 
based of  her  own  sex  all  over  the  earth ; 
and  how  can  she  better  show  her  grati- 


188 


I.  PETER. 


[A.D.  60. 


8  Finally,  he  ye  all  of  one  " 
mind,  having  compassion  one  of 

a  Ro.  12.  16.  1  or,  loving  to  the. 

b  1  Jno.  3.  18.        c  Mat.  5.  44.    Ep.  4. 32. 

tude  than  by  aiding  in  any  and  eveiy 
way  in  making  that  same  gospel  known 
in  the  dark  parts  of  the  world  ]  (d) 
Christianity  makes  a  happy  home.  Let 
the  principles  reign  in  any  family  which 
are  here  enjoined  by  the  apostle,  and 
that  family  will  be  one  of  intelligence, 
contentment,  and  peace.  There  is  a 
simple  and  easy  way  of  being  happy 
in  the  family  relation.  It  is  to  allow 
the  spirit  of  Christ  and  his  gospel  to 
reign  there.  That  done,  though  there 
be  poverty,  and  disappointment,  and 
sickness,  and  cares,  and  losses, yet  there 
will  be  peace  within,  for  there  will  be 
mutual  love,  and  the  cheerful  hope  of 
a  brighter  world.  Where  that  is  want- 
ing, no  outward  splendour,  no  costly 
furniture  or  viands,  no  gilded  equipage, 
no  long  train  of  servants,  no  wine,  or 
music,  or  dances,  can  secure  happiness 
in  a  dwelling.  With  all  these  things 
there  may  be  the  most  corroding  pas- 
sions ;  in  the  mansion  where  these 
things  are,  pale  disease,  disappointment, 
and  death  may  come,  and  there  shall 
be  nothing  to  console  and  support. 

8.  Finally.  As  the  last  direction, 
or  as  general  counsel  in  reference  to 
your  conduct  in  all  the  relations  of  life. 
The  apostle  had  specified  most  of  the 
important  relations  which  Christians 
sustain  (ch.  ii.  13—25;  iii.  1—7).  and 
he  now  gives  a  general  direction  in  re- 
gard to  their  conduct  in  all  those  rela- 
tions. ^  Be  ye  all  of  one  mind.  See 
Notes  on  Rom.  xii.  16.  The  word  here 
used  (bfjLO^pi^v)  does  not  elsewhere  oc- 
cur in  the  New  Testament.  It  means 
of  the  sahie  mind ;  like-minded.-  and 
the  object  is  to  secure  harmony  in  their 
views  and  feelings.  ^  Having  compas- 
siun  one  of  another.  Sympathizing 
(ffv^rto^fts) ;  entering  into  one  an- 
other's  feelings,  and  evincing  a  regard 
for  each   other's   welfare.     Notes   on 


another;  ^  love  ^  as  brethren,  ht 
pitiful,  he  courteous: 

9  Not  ''rendering  evil  for  evil, 


Rom.  xii.  15.  Comp.  I  Cor.  xii.  26. 
John  xi.  35.  The  Greek  word  here 
used  does  not  elsewhere  occui:  in  the 
New  Testament.  It  describes  that 
state  of  mind  which  exists  when  we 
enter  into  the  feelings  of  others  as  if 
they  were  our  own,  as  the  different 
parts  of  the  body  are  affected  by  that 
which  affects  one.  Notes  on  I  Cor. 
xii.  26.  II  Love  as  brethren.  Marg., 
loving  the;  .i.  e.  the  brethren.  The 
Greek  word  (^t>xi8fX4)os)  does  not  else- 
where occur  in  the  New  Testament.  It 
means  loving  one's  brethren ,-  that  is, 
loving  each  other  as  Christian  brethren. 
Rob.  Lex.  Thus  it  enforces  the  duty 
so  often  enjoined  in  the  New  Testa- 
ment, that  of  love  to  Christians  as 
brethren  of  the  same  family.  Notts  on 
Rom.  xii.  10,  Comp.  Heb.  xiii.  1.  John 
xiii.  34.  IT  Be  pitiful.  The  word  here 
used  (svaTOjayxvoi)  occurs  nowhere  elso 
in  the  New  Testament,  except  in  Eph. 
iv.  32,  where  it  is  rendered  tender- 
hearted. See  Notes  on  that  verse. 
IF  Be  courteous.  This  word  also 
(^tXo^pcdv)  occurs  nowhere  else  in  the 
New  Testament.  It  means  friendly- 
minded,  kind,  courteous.  liater  edi- 
tions of  the  New  Testament,  instead 
of  this,  read  (rariuvo^^ovBi)  of  a  lowly 
or  humble  mind.  See  Hahn.  The 
sense  is  not  materially  varied.  In  the 
one  word  the  idea  of  friendliness  is  the 
one  that  prevails  ;  in  the  other  that  of 
humility.  Christianity  requires  both 
of  these  virtues,  and  either  word  en- 
forces an  important  injunction.  The 
authority  is  in  favour  of  the  latter 
reading  ;  and  though  Christianity  re- 
quires that  we  should  be  courteous  anti 
gentlemanly  in  our  treatment  of  others, 
this  text  can  hardly  be  relied  on  as  8 
proof-text  of  that  point. 

9.  Not  rendering  evil  for  evil.     See 
Notes,  Matt.  v.  39,  44.    Rom.  xii.  17 


A.  D.  60.] 


CHAPTER  III. 


189 


or  railing  for  railing  :  but  con- 
trariwise blessingr;  knovvino;  that 


a  Ps.  34.  12,  &c. 


IT  Or  railing  for  railing.  See  Notes, 
1  Tim.  vi.  4.  Comp.  Mark  xv.  29. 
Luke  xxiii.  39.  .  IT  But  contrariwise 
blessing.  In  a  spirit  contrary  to  this. 
&ee  Notes  on  Matt.  v.  44.  f  Knowing 
that  ye  are  therennlo  called,  that  ye 
should  inherit  a  blessing.  <■  Knowing 
that  you  were  called  to  be  Christians 
in  order  that  you  should  obtain  a  bless- 
ing infinite  and  eternal  in  the  heavens. 
Expecting  such  a  blessing  yourselves, 
you  should  be  ready  to  scatter  blessings 
on  all  others.  You  should  be  ready 
to  bear  all  their  reproaches,  and  even 
to  wish  them  well.  The  hope  of  eter- 
nal life  should  make  your  minds  calm  ; 
and  the  prospect  that  you  are  to  be  so 
exalted  in  heaven  should  fill  your 
hearts  with  benignity  and  love.'  There 
is  nothing  which  is  better  fitted  to 
cause  our  hearts  to  overflow  with  be- 
nignity ;  to  make  us  ready  to  forgive 
all  others  when  they  forgive  us,  than 
the  hope  of  salvation.  Cherishing  such 
a  hope  ourselves,  we  cannot  but  wish 
that  all  others  may  share  it,  and  this 
will  lead  us  to  wish  for  them  every 
blessing.  A  man  who  has  a  hope  of 
heaven  should  abound  in  every  virtue, 
and  show  that  he  is  a  sincere  well- 
wisher  of  the  race.  Why  should  one 
who  expects  soon  to  be  in  heaven  har- 
bour malice  in  his  bosom]  Why 
should  he  wish  to  injure  a  fellow- 
worm  1      How  can  he  1 

10.  For  he  that  will  love  life.  Gr., 
•He  willing  (^f\w»/),  or  that  ivills  to 
love  life.'  It  implies  that  there  is  some 
positive  desire  to  live ;  some  active 
wish  that  life  should  be  prolonged. 
This  whole  passage  (vs.  10 — 12)  is 
taken,  with  some  slight  variations,  from 
Psalm  xxxiv.  12 — 16.  In  the  Psalm 
this  expression  is,  "  What  man  is  he 
that  desireth  life,  and  loveth  many  days 
that  he  may  see  good."  The  sense  is 
substantially  the  same.     It  is  implied 


ye  are  thereunto  called,  that  ye 
should  inherit  a  blessing. 

10  For  "  he  that  will  love  life 


here  that  it  is  right  to  love  life,  and  to 
desire  many  days.  The  desire  of  this 
is  referred  to  by  the  Psalmist  and  by 
the  apostle  without  any  expression  of 
disapprobation,  and  the  way  is  shown 
by  which  length  of  days  may  be  se- 
cured. Life  is  a  blessing ;  a  precious 
gift  of  God.  We  are  taught  so  to 
regard  it  by  the  instinctive  feelings  of 
our  nature  ;  for  we  are  so  made  as  to 
love  it,  and  to  dread  its  extinction. 
Though  we  should  be  prepared  to  re- 
sign it  when  God  commands,  yet  there 
are  important  reasons  why  we  should 
desire  to  live.  Among  them  are  the 
following:  (1.)  Because,  as  already 
intimated,  life  as  such  is  to  be  regard- 
ed as  a  blessing.  We  instinctively 
shrink  back  from  death,  as  one  of  the 
greatest  evils ;  we  shudder  at  the  thought 
of  annihilation.  It  is  not  wrong  to 
love  that,  in  proper  degree,  which,  by 
our  very  nature,  we  are  prompted  to 
love;  and  we  are  but  acting  out  one 
of  the  universal  laws  which  our  Cre- 
ator has,  impressed  on  us,  when,  with 
proper  submission  to  his  will,  we  seek 
to  lengthen  out  our  days  as  far  as  possi- 
ble. (2.)  I'hat  we  may  see  the  works 
of  God,  and  survey  the  wonders  of  his 
hand  on  earth.  The  world  is  full  of 
wonders,  evincing  the  wisdom  and 
goodness  of  the  Deity  ;  and  the  longest 
life,  nay,  many  such  lives  as  are  allot- 
ted to  us  here,  could  be  well  employed 
in  studying  his  works  and  ways.  (3.) 
That  we  may  make  preparation  for 
eternity.  Man  may,  indeed,  make 
preparation  in  a  very  brief  period  ;  but 
the  longest  life  is  not  too  much  to  ex- 
amine and  settle  the  question  whether 
we  have  a  well-founded  hope  of  heaven. 
If  man  had  nothing  else  to  do,  the 
longest  life  could  be  well  employed  in 
inquiries  that  grow  out  of  the  question 
whether  we  are  fitted  for  the  world  to 
come.    In  the  possibility,  too  of  being 


190 


I.  PETER. 


and  see  good  days,  let  him  re- 
frain his  tongue  from  evil,  and 


his    lips    that    they 
guile  : 


[A.D, 
speak 


G6. 


deceived,  and  in  view  of  the  awful  con- 
sequences that  will  result  from  decep- 
tion, it  is  desirable  that  length  of  days 
should  be  given  us  that  we  may  bring 
the  subject  to  the  severest  test,  and  so 
determine  it  that  we  may  go  sure  to 
the  changeless  world.  (4.)  That  we 
may  do  good  to  others.  We  may,  in- 
deed, do  good  in  another  world  ;  but 
there  are  ways  of  doing  good  which 
are  probably  confined  to  this.  What 
good  we  may  do  hereafter  to  the  inhab- 
itants of  distant  worlds,  or  what  mi- 
nistrations, in  company  with  angels, 
or  without  them,  we  may  exercise  to- 
wards the  friends  of  God  on  earth  after 
we  leave  it,  we  do  not  know,  but  there 
are  certain  things  which  we  are  morally 
certain  we  shall  not  be  permitted  to  do 
in  the  future  world.  We  shall  not  (a) 
personally  labour  for  the  salvation  of 
sinners  by  conversation  and  other  direct 
eftbrts  ;  {h)  we  shall  not  illustrate  the 
influence  of  religion  by  example  in 
sustaining  us  in  trials,  subduing  and 
controlling  our  passions,  and  making 
us  dead  to  the  world  ;  (c)  we  shall  not 
be  permitted  to  pray  for  our  impenitent 
friends  and  kindred,  as  we  may  now  ; 
{d)  we  shall  not  have  the  opportunity 
of  contributing  of  our  substance  for  the 
spread  of  the  gospel,  or  of  going  per- 
sonally to  preach  the  gospel  to  the 
perishing ;  (c)  we  shall  not  be  em- 
ployed in  instructing  the  ignorant,  in 
advocating  th«  cause  of  the  oppressed 
and  the  wronged,  in  seeking  to  remove 
the  fetters  from  the  slave,  in  dispensing 
mercy  to  the  insane,  or  in  visiting  the 
prisoner  in  his  lonely  cell ;  (/)  we 
shall  not  have  it  in  our  power  to 
address  a  kind  word  to  an  impenitent 
child,  or  seek  to  guide  him  in  paths  of 
truth,  purity,  and  salvation.  What  we 
can  do  personally  and  directly  for  the 
salvation  of  others  is  to  be  done  in  this 
world  ;  and  considering  how  much 
there  is  to  be  done,  and  how  useful 


life  may  be  on  the  €arth,  it  is  an  object 
which  we  should  desire,  that  our  days 
may  be  lengthened  out,  and  should  use 
all  proper  means  that  it  may  be  done. 
While  we  should  ever  be  ready  and 
willing  to  depart  when  God  calls  us  to 
go ;  while  we  should  not  wish  to  linger 
on  these  mortal  shores  beyond  the  time 
when  we  may  be  useful  to  others,  yet, 
as  long  as  he  permits  us  to  live,  we 
should  regard  life  as  a  blessing,  and 
should  pray  that,  if  it  be  his  will,  we 
may  not  be  cut  down  in  the  midst  of 
our  way. 

"  Love  not  thy  life,  nor  hate ;  but  what  thou 
livest 
Live  well  ;    here  long,  or  short,  permit  to 
heaven."  Par.  Lost. 

%  And  see  good  days.  In  the  Psalm 
(xxxiv.  12),  this  is,  "and  loveth  many 
days,  that  he  may  see  good."  The 
quotation  by  Peter  throughout  the  pas- 
sage is  taken  from  the  Septuagint,  ex- 
cepting that  there  is  a  change  of  the 
person  from  the  second  to  the  third — 
in  the  Psalm,  e.  g.,  '  refrain  thy  tongue 
from  evil,'  &;c.,  in  the  quotation,  'let 
him  refrain  his  tongue  from  evil,'  &c. 
'  Good  days'  are  prosperous  days ; 
happy  days;  days  of  usefulness  ;  days 
in  which  we  may  be  respected  and 
loved.  IT  Let  him  refrain  his  tongue 
from  evil.  The  general  meaning  of 
all  that  is  said  here  is,  '  let  him  lead  an 
upright  and  pious  life  ;  doing  evil  to 
no  one,  but  seeking  the  good  of  all 
men.'  To  refrain  the  tongue  from 
evil,  is  to  avoid  all  slander,  falsehood, 
obscenity,  and  profaneness,  and  to 
abstain  from  uttering  erroneous  and 
false  opinions.  Comp.  James  i.  26  ; 
iii.  2.  ^  And  his  lips  that  they  speak 
no  guile.  No  deceit ;  nothing  that 
will  lead  others  astray.  The  words 
should  be  an  exact  representation  of 
the  truth.  Rosenmiiller  quotes  a  pas- 
sage from  the  Hebrew  book  Musar 
which  may  not  be  an  inappropriate  il- 


A  l).60.j 


CHAPTER  III. 


19J 


XI  Let  him  eschew  evil,  and 
do  good;  let  him  seek  peice, 
and  ensue  it. 

12  For  the  eyes  of  the  Lord 


lustration  of  this :  "  A  certain  Assyrian 
wandering  through  the  city,  cried  and 
said,  'Who  will  receive  the  elixir  of 
life  ]'  The  daughter  of  Rabbi  Jodus 
heard  him,  and  went  and  told  her  fa- 
ther. '  Call  him  in,'  said  he.  When 
he  came  in,  Rabbi  Jannei  said  to  him, 
«  What  is  that  elixir  of  life  which  thou 
art  selling r  He  said  to  him,  'is  it 
not  written,  What  man  is  he  that  de- 
(sireth  life,  and  loveth  days  that  he  may 
see  good  f  Keep  thy  tongue  from  evil, 
and  thy  lips  that  they  speak  no  guile. 
Lo,  this  is  the  elixir  of  life  which  is  in 
the  mouth  of  a  man.'  " 

11.  Let  him  eschew  evil.  Let  him 
avoid  all  evil.  Comp.  Job  i.  1.  *i[  And 
do  good.  In  any  and  every  way  ;  by 
endeavouring  to  promote  the  happiness 
of  all.  Comp.  Notes  on  Gal.  vi.  10. 
H  Let  him  seek  peace,  and  ensue  it. 
Follow  it ;  that  is,  practise  it.  See 
Notes  on  Matt.  v.  9.  Rom.  xii.  18. 
The  meaning  is,  that  a  peaceful  spirit 
will  contribute  to  length  of  days.  (1.) 
A  peaceful  spirit — a  calm,  serene,  and 
equal  temper  of  mind  —  is  favourable 
to  health,  avoiding  those  corroding  and 
distracting  passions  which  do  so  much 
to  wear  out  the  physical  energies  of  the 
frame;  and  (2.)  Such  a  spirit  will 
preserve  us  from  those  contentions  and 
strifes  to  which  so  many  owe  their 
death.  Let  any  one  reflect  on  the 
numbers  that  are  killed  in  duels,  in 
battles,  and  in  brawls,  and  he  will 
have  no  difficulty  in  seeing  how  a 
peaceful  spirit  will  contribute  to  length 
of  days. 

12.  For  the  eyes  of  the  Lord  are 
over  the  righteous.  That  is,  he  is  their 
protector.  His  eyes  are  indeed  on  all 
men,  but  the  language  here  is  that 
which  describes  continual  guardianship 
•nd  care.     IT  And  his  ears  are  open 


are  over  the  righteous,  and  hig 
ears  are  open  unto  their  prayers  ; 
but  the  face  of  the  Lord  is 
'  agains^them  that  do  evil. 

1  upon. 


unto  their  prayers.  He  hears  their 
prayers.  As  he  is  a  hearer  of  prayer, 
they  are  at  liberty  to  go  to  him  at  all 
times,  and  to  pour  out  their  desires 
before  him.  This  passage  is  taken 
from  Ps.  xxxiv.  15,  and  it  is  designed 
to  show  the  reason  why  a  life  of  piety 
will  contribute  to  length  of  days. 
IT  But  the  face  of  the  Lord  is  against 
them  that  do  evil.  Marg.,  upon.  The 
sense  of  the  passage,  however,  is 
against.  The  Lord  sets  his  face  against 
them ;  an  expression  denoting  disap- 
probation, and  a  determination  to  pun- 
ish them.  His  face  is  not  mild  and 
benigliant  towards  them,  as  it  is  to- 
wards the  righteous.  The  general  sen- 
timent in  these  verses  (10 — 12)  is, 
that,  while  length  of  days  is  desirable, 
it  is  to  be  secured  by  virtue  and  reli- 
gion, or  that  virtue  and  religion  will 
contribute  to  it.  This  is  not  to  be  un- 
derstood as  affirming  that  all  who  are 
righteous  will  enjoy  long  life,  for  we 
know  that  the  righteous  are  often 
cut  down  in  the  midst  of  their  way, 
and  that  in  fire,  and  flood,  and  war, 
and  the  pestilence,  the  righteous  and 
the  wicked  often  perish  together.  But 
still,  there  is  a  sense  in  v^hich  it  is 
true  that  a  life  of  virtue  and  religion 
will  contribute  to  length  of  days,  and 
that  the  law  is  so  general  as  /o  be  a 
basis  of  calculation  in  refer^mce  to  the 
future.  I.  Religion  and  virtue  contri- 
bute to  those  things  which  are  favour- 
able to  length  of  days  ;  which  are  con- 
ducive to  health,  and  to  a  vigorous 
constitution.  Among  those  things  aro 
the  following:  (a)  a  calm,  peaceful, 
and  contented  mind — avoiding  the  wear 
and  tear  of  the  raging  passions  of  lust, 
avarice,  and  ambition ;  (6)  temperance 
in  eating  and  drinking — always  favour- 
able to  length  of  days  ;  (c)  industry — 


192 


I.  PETER. 


LA.D.OO. 


13  And  "  who  is  he  tha   vvil 

a  Pr.  16.  7.    Ro.  8.  28. 


one  of  the  essential  means,  as  a  general 
rule,  of  promoting  long  life ;  (d)  pru- 
dence and  economy — avoiding  the  ex- 
travagancies by  which  many  shorten 
their  days ;  and  (e)  a  conscientious 
and  careful  regard  of  life  itself.  Reli- 
gion makes  men  feel  that  life  is  a  bless- 
ing, and  that  it  should  not  be  thrown 
away.  Just  in  proportion  as  a  man  is 
under  the  influence  of  religion,  does  he 
regard  life  as  of  importance,  and  does 
he  become  careful  in  preserving  it. 
Strange  and  paradoxical  as  it  may 
seem,  the  want  of  religion  often  makes 
men  reckless  of  life,  and  ready  to  throw 
it  away  for  any  trifling  cause.  Religion 
shows  a  man  what  great  issues  depend 
on  life,  and  makes  him,  therefore,  de- 
*■  sirous  of  living  to  secure  his  own  sal- 
vation and  the  salvation  of  all  others. 
II.  Multitudes  lose  their  lives  who 
would  have  preserved  them  if  they 
had  been  under  the  influence  of  reli- 
gion. To  see  this,  we  have  only  to 
reflect  (a)  on  the  millions  who  are  cut 
off  in  war  as  the  result  of  ambition, 
and  the  want  of  religion  ;  (b)  on  the 
countless  hosts  cut  down  in  middle  life, 
or  in  youth,  by  intemperance,  who 
would  have  been  saved  by  religion  ; 
(c)  on  the  numbers  who  are  the  vic- 
tims of  raging  passions,  and  who  are 
cut  off  by  the  diseases  which  gluttony 
and  licentiousness  engender  ;  (rf)  on 
the  multitude  who  fall  in  duels,  all  of 
whom  would  have  been  saved  by  reli- 
^  ginn  ;  (e)  on  the  numbers  who,  as  the 
result  of  disappointment  in  business  or 
in  love,  close  their  own  lives,  who 
would  have  been  enabled  to  bear  up 
under  their  troubles  if  they  had  had  re- 
ligion; and  (/)  on  the  numbers  who 
are  cut  off  from  the  earth  as  the  pun- 
ishment of  their  crimes,  all  of  whom 
would  have  continued  to  live  if  they 
had  had  true  religion.  III.  God  pro- 
tects the  righteous.  He  does  it  by 
Mving  them  from  those  vices  by  which 


harm  you,  if  ye  be  followers  of 
that  which  is  good  ? 


the  lives  of  so  many  are  shortened  •, 
and  often,  we  have  no  reason  to  doubl, 
in  answer  to  their  prayers,  when  but 
for  those  prayers  they  would  have 
fallen  into  crimes  that  would  have  con 
signed  them  to  an  early  grave,  or  en- 
countered dangers  from  which  they 
would  have  had  no  means  of  escape. 
No  one  can  doubt  that  in  fad  those 
who  are  truly  religious  are  saved  from 
the  sins  which  consign  millions  to  the 
tomb ;  nor  is  there  any  less  reason  to 
doubt  that  a  protecting  shield  is  often 
thrown  before  the  children  of  God 
when  in  danger.     Comp.  Ps.  xci. 

13.  And  who  is  he  that  will  harm 
you,  if  ye  he  followers  of  that  which 
is  good?  This  question  is  meant  to 
imply  that  as  a  general  thing  they  need 
apprehend  no  evil  if  they  lead  an  up- 
right and  benevolent  life.  The  idea  is, 
that  God  would  in  general  protect  them, 
though  the  next  verse  shows  that  the 
apostle  did  not  mean  to  teach  that  there 
would  be  absolute  security,  for  it  is 
implied  there  that  they  might  be  called 
to  suffer  for  righteousness' sake.  While 
it  is  true  that  the  Saviour  was  perse- 
cuted by  wicked  men,  though  his  life 
was  wholly  spent  in  doing  good  ;  while 
it  is  true  that  the  apostles  were  put  to 
death,  though  following  his  example ; 
and  while  it  is  true  that  good  men 
have  often  suffered  persecution,  though 
labouring  only  to  do  good,  still  it  is 
true  as  a  general  thing  that  a  life  of 
integrity  and  benevolence  conduces  to 
safety,  even  in  a, wicked  world.  Men 
who  are  upright  and  pure;  who  live 
to  do  good  to  others ;  who  are  cha- 
racteristically benevolent ;  and  who 
are  imitators  of  God,  are  those  who 
usually  pass  life  in  most  tranquillity 
and  security,  and  are  often  safe  when 
nothing  else  would  give  security  out 
confidence  in  their  integrity.  A  man 
Df  a  holy  and  pure  life  may,  under 
Ihe    protection    of  God,   rely  on    that 


A.D.  60.]  CHAPTER  III. 

14  But   and   if  ye  suffer   for 
righteousness'   sake,   happy   art 

a  Is.  8.  12,  13;  Z\.  12. 


character  to  carry  him  safely  through 
the  world,  and  to  bring  him  at  last 
to  an  honoured  grave.  Or  should 
he  be  calumniated  when  living,  and 
his  sun  set  under  a  cloud,  still  his 
name  will  be  vindicated,  and  justice 
will  ultimately  be  done  to  him  when 
he  is  dead.  The  world  ultimately 
judges  right  respecting  character,  and 
renders  '  honour  to  whom  honour  is 
due.'  Coinp.  Ps.  xxxvii.  3 — 6. 

14.  Bui  and  if  ye  suffer  for  right- 
eousness^ sake.  Implying  that  though, 
in  general,  a  holy  character  would  con- 
stitute safety,  yet  that  there  was  a  pos- 
sibility that  they  might  suffer  persecu- 
tion. Comp.  Notes  on  Matt.  v.  10. 
2  Tim.  iii.  12.  IT  Happy  are  ye.  Per- 
hafts  alluding  to  what  the  Saviour  says 
in  Matt.  V.  10.  "  Blessed  are  they 
which  are  persecuted  for  righteousness' 
sake."  On  the  meaning  of  the  word 
happy  or  blessed,  see  Notes  on  Matt. 
V.  3.  The  meaning  here  is  not  that 
they  would  find  positive  enjoyment  in 
persecution  on  account  of  righteousness, 
but  that  they  were  to  regard  it  as  a 
blessed  condition  ,-  that  is,  as  a  condi- 
tion that  might  be  favourable  to  salva- 
tion, and  they  were  not,  therefore,  on 
the  whole,  to  regard  it  as  an  evil. 
^  And  be  not  afraid  of  their  terror. 
Of  any  thing  which  they  can  do  to 
cause  terror.  There  is  evidently  an 
allusion  hereto  Isa.  viii.  12,  13.  "Nei- 
ther fear  ye  their  fear,  nor  be  afraid. 
Sanctify  the  Lord  of  hosts  himself;  and 
let  him  be  your  fear,  and  let  him  be 
your  dread."  See  Notes  on  that  pas- 
sage. Comp.  Isa.  li.  12.  Matt.  x.  28. 
U  Neither  be  troubled.  With  appre- 
hension of  danger.  Comp.  Notes, 
John  xiv.  1.  If  we  are  true  Christians, 
we  have  really  no  reason  to  be  alarmed 
in  view  of  any  thing  that  can  happen 
to  us.  God  is  our  protector,  and  he  is 
abundantly  able   to  vanquish   all  our 

ir 


193 

1/e ;  and  *  be  not  afraid  of  their 
terror,  neither  be  troubled  ; 
15  But  sanctify  the  Lord  God 


foes  ;  to  uphold  us  in  all  our  trials ;  to 
conduct  us  through  the  valley  of  death, 
and  to  bring  us  to  heaven.  '  All  things 
are  yours;  whether  Paul,  or  Apollos, 
or  Cephas,  or  the  world,  or  life,  or 
death,  or  things  present,  or  things  to 
come.'     1  Cor.  iii.  21,  22. 

15.  But  sanctify  the  Lord  God  in 
your  hearts.  In  Isaiah  [viii.  13]  this 
is,  "  sanctify  the  Lord  of  hosts  him- 
self;" that  is,  in  that  connection,  re- 
gard him  as  your  Protector,  and  be 
afraid  of  him,  and  not  of  what  man 
can  do.  The  sense  in  the  passage 
before  us  is,  « In  your  hearts,  or  in  the 
affections  of  the  soul,  regard  the  Lord 
God  as  holy,  and  act  towards  him  with 
that  confidence  which  a  proper  respect 
for  one  so  great  and  so  holy  demands. 
In  the  midst  of  dangers,  be  not  intimio 
dated  ;  dread  not  what  man  can  do, 
but  evince  proper  reliance  on  a  holy 
God,  and  flee  to  him  with  the  confi- 
dence which  is  due  to  one  so  glorious.* 
This  contains,  however,  a  more  general 
direction,  applicable  to  Christians  at  all 
times.  It  is,  that  in  our  hearts  we  are 
to  esteem  God  as  a  holy  being,  and  in 
all  our  deportment  to  act  towards  him 
as  such.  The  object  of  Peter  in  quot- 
ing the  passage  from  Isaiah  was  to  lull 
the  fears  of  those  whom  he  addressed, 
and  preserve  them  from  any  alarms  in 
view  of  the  persecutions  to  which  they 
might  be  exposed  ;  the  trials  which 
would  be  brought  upon  them  by  men. 
Thus,  in  entire  accordance  with  the 
sentiment  as  employed  by  Isaiah,  he 
says,  "  Be  not  afraid  of  their  terror, 
neither  be  troubled ;  but  sanctify  the 
Lord  God  in  your  hearts."  That  is, 
*in  order  to  keep  the  mind  calm  in 
trials,  sanctify  the  Lord  in  your  hearts; 
regard  him  as  your  holy  God  and  Sa- 
viour; make  him  your  refuge.  This 
will  allay  all  your  fears,  and  secure 
you   from  jA  that  you  dread.'     Tb« 


194 


in  your  hearts;  and  "  be  ready 

a  Ps.  119.  46. 


I.  PETER.  [A..  D.  60. 

always  to  give  ui  answer  to  every 


sentiment  of  the  passage  then  is,  that 
the  sanctifying  of  the  Lord  God  in 
our  hearts,  or  proper  confidence  in  him 
as  a  holy  and  righteous  God,  will  de- 
liver us  from  fear.  As  this  is  a  very 
important  sentiment  for  Christians,  it 
may  be  proper,  in  order  to  a  just  expo- 
sition of  the  passage,  to  dwell  a  mo- 
ment on  it.  I.  What  is  meant  by  our 
sanctifying  the  Lord  God  ?  It  cannot 
mean  to  make  him  holy,  for  he  is  per- 
fectly holy  whatever  may  be  our  esti- 
mate of  him,  and  our  views  of  him 
evidently  can  make  no  change  in  his 
character.  The  meaning,  therefore, 
must  be,  that  we  should  regard  him  as 
holy  in  our  estimate  of  him,  or  in  the 
feelings  which  we  have  towards  him. 
This  may  include  the  following  things: 
(1.)  To  esteem  or  regard  him  as  a  holy 
being,  in  contradistinction  from  all 
those  feelings  which  rise  up  in  the 
heart  against  him — the  feelings  of  com- 
plaining and  murmuring  under  his  dis- 
pensations, as  irf"  he  were  severe  and 
harsh;  the  feelings  of  dissatisfaction 
with  his  government,  as  if  it  were  par- 
tial and  unequal ;  the  feelings  of  re- 
bellion, as  if  his  claims  were  unfounded 
or  unjust.  (2.)  To  desire  that  he  may 
be  regarded  by  others  as  holy,  in  ac- 
cordance with  the  petition  in  the  Lord's 
prayer  (Matt.  vi.  9),  "  hallowed  be  thy 
name  ;"  that  is,  « let  thy  name  be  es- 
teemed to  be  holy  everywhere ;'  a  feel- 
ing in  opposition  to  that  which  is  re- 
gardless of  the  honour  which  he  may 
receive  in  the  world.  When  we  esteem 
a  friend,  we  desire  that  all  due  respect 
should  be  shown  him  by  others;  we 
wish  that  all  who  know  him  should 
have  the  same  views  that  we  have; 
we  are  sensitive  to  his  honour  just  in 
proportion  as  we  love  him.  (3.)  To 
act  towards  him  as  holy;  that  is,  to 
obey  his  laws,  and  acquiesce  in  all  his 
requirements,  as  if  they  were  just  and 
good.     This  implies  (a)  that  we  are  to 


speak  of  him  as  holy,  in  oppositioa 
to  the  language  of  disrespect  and  irre- 
verence so  common  among  mankind ; 
(6)  that  we  are  to  flee  to  him  in  trouble, 
in  contradistinction  from  withholding 
our  hearts  from  him,  and  flying  to  other 
sources  of  consolation  and  support. 
IL  What  is  it  to  do  this  in  the  heart? 
"  Sanctify  the  Lord  God  in  yout 
hearts  ,•"  that  is,  in  contradistinction 
from  a  mere  external  service.  This 
may  imply  the  following  things:  (1.) 
In  contradistinction  from  a  mere  intel- 
lectual assent  to  the  proposition  that  he 
is  holy.  Many  admit  the  doctrine  that 
God  is  holy  into  their  creeds,  who  never 
suffer  the  sentiment  to  find  its  way  to 
the  heart.  All  is  right  on  this  subject 
in  the  articles  of  their  faith ;  all  in 
their  hearts  may  be  murmuring  and 
complaining.  In  their  creeds  he  is 
spoken  of  as  just  and  good ;  in  their 
hearts  they  regard  him  as  partial  and  un- 
just, as  severe  and  stern,  as  unamiable 
and  cruel.  (2.)  In  contradistinction  from 
a  mere  outward  form  of  devotion.  In 
our  prayers,  and  in  our  hymns,  we,  of 
course,  <  ascribe  holiness  to  our  Maker.' 
But  how  much  of  this  is  the  mere  lan- 
guage of  form  !  How  little  does  the 
heart  accompany  it  !  And  even  in  the 
most  solemn  and  sublime  ascriptions 
of  praise,  how  often  are  the  feelings  of 
the  heart  entirely  at  variance  with  what 
is  expressed  by  the  lips !  What  would 
more  justly  offend  us,  than  for  a  pro- 
fessed friend  to  approach  us  with  the 
language  of  friendship,  when  every 
feeling  of  his  heart  belied  his  expres- 
sions, and  we  knew  that  his  honied 
words  were  false  and  hollow !  III. 
Such  a  sanctifying  of  the  Lord  in  our 
hearts  will  save  us  from  fear.  We 
dread  danger,  we  dread  sickness,  we 
dread  death,  we  dread  the  eternal 
world.  We  are  alarmed  when  our 
affairs  are  tending  to  bankruptcy  :  we 
are  alarmed  when  a  friend  is  sick  and 


A.  D.  60.]  CHAPTER  III. 

man  that  asketh  you  a  reason  of 


or,  reverence. 


ready  to  die;  we  are  alarmed  if  our 
country  is  invaded  by  a  foe,  and  the 
enemy  already  approaches  our  dwelling. 
The  sentiment  in  the  passage  before  us 
is,  that  if  we  sanctify  the  Lord  God 
with  proper  affections,  we  shall  be  de- 
livered from  these  alarms,  and  the  mind 
will  be  calm.  (1.)  The  fear  of  the 
Lord,  as  Leighton  (m  loc.)  expresses 
it,  "as  greatest,  overtops  and  nullifies 
all  lesser  fears :  the  heart  possessed 
with  this  fear  hath  no  room  for  the 
other."  It  is  an  absorbing  emotion  ; 
making  every  thing  else  comparatively 
of  no  importance.  If  we  fear  God,  we 
havp  nothing  else  to  fear.  The  highest 
emytion  which  there  can  be  in  the  soul 
is  the  fear  of  God  ;  and  when  that 
exists,  the  soul  will  be  calm  amidst  all 
that  might  tend  otherwise  to  disturb  it. 
«  What  time  I  f.m  afraid,"  says  David, 
"I  will  trust  in  thee."  Ps.  Ivi.  3,  "We 
are  not  careful,"  said  Daniel  and  his 
friends,  "  to  answer  thee,  O  king.  Our 
God  can  deliver  us  ;  but  if  not,  we  will 
not  worship  the  image."  Dan.  iii.  J  6. 
(2.)  If  we  sanctify  the  Lord  God  in  our 
hearts,  there  will  be  a  belief  that  he  will 
<Io  all  things  well,  and  the  mind  will  be 
calm.  However  dark  his  dispensations 
may  be,  we  shall  be  assured  that  every 
thing  is  ordered  aright.  In  a  storm 
I  at  sea,  a  child  may  be  calm  when  he 
feels  that  his  father  is  at  the  helm,  and 
assures  him  that  there  is  no  danger. 
In  a  battle,  the  mind  of  the  soldier  may 
oe  calm,  if  he  has  confidence  in  his 
commander,  and  he  assures  him  that  all 
is  safe.  So  in  any  thing,  if  we  have  the 
assurance  that  the  best  thing  is  done 
that  can  be;  that  the  issues  will  all  be 
right,  the  mind  will  be  calm.  But  in 
this  respect  the  highest  confidence  that 
can  exist,  is  that  which  is  reposed  in 
God.  (3.)  There  will  be  the  assurance 
that  all  is  safe.  "Though  I  walk," 
says  David,  "  through  the  valley  of  the 
fhadow  of  death,  I  will  fear  no  evil,  for 


109 

the    hope   that    is   in   you  with 
meekness  and  '  fear. 


thou  art  with  me."  Ps.  xxiii.  4.  "  The 
Lord  is  my  light  and  my  salvation  ; 
whom  shall  I  fear?  The  Lord  is  the 
strength  of  my  life,  of  whom  shall  I  be 
afraid?"  Ps.  xxvii.  1.  ''God  is  our 
refuge  and  strength,  a  very  present  help 
in  trouble  :  therefore  will  not  we  fear, 
though  the  earth  be  removed,  and 
though  the  mountains  be  carried  into 
the  midst  of  the  sea ;  though  the  waters 
thereof  roar  and  be  troubled,  though 
the  mountains  shake  with  the  swelling 
thereof."  Ps.  xlvi.  1 — 3.  Let  us  ever 
then  regard  the  Lord  as  holy,  just,  and 
good.  Let  us  flee  to  him  in  all  the 
trials  of  the  present  life,  and  in  the 
hour  of  death  repose  on  his  arm. 
Every  other  source  of  trust  will  fail ; 
and  whatever  else  may  be  our  reliance, 
when  the  hour  of  anguish  approaches, 
that  reliance  will  fail,  and  that  which 
we  dreaded  will  overwhelm  us.  Nor 
riches,  nor  honours,  nor  earthly  friends, 
can  save  us  from  those  alarms,  or  be  a 
security  for  our  souls  when  '  the  rains 
descend,  and  the  floods  come,  and  the 
winds  blow'  upon  us.  IT  An^  be  ready 
always.  That  is,  (a)  be  always  able 
to  do  it;  have  such  reasons  for  the 
hope  that  is  in  you  that  they  can  be 
stated  ;  or,  have  good  and  substantial 
reasons;  and  (Z»)  be  willing  to  state 
those  reasons  on  all  proper  occasions. 
No  man  ought  to  entertain  opinions 
for  which  a  good  reason  cannot  be 
given ;  and  every  man  ought  to  be 
willing  to  state  the  grounds  of  his  hope 
on  all  proper  occasions.  A  Christian 
should  have  such  intelligent  views  of 
the  truth  of  his  religion,  and  such  con- 
stant evidence  in  his  own  heart  and 
life  that  he  is  a  child  of  God,  as  to  be 
able  at  any  time  to  satisfy  a  candid  in- 
quirer that  the  Bible  is  a  revelation  from 
heaven,  and  that  it  is  proper  for  him  to 
cherish  the  hope  of  salvation.  II  To 
give  an  answer.  Gr.,  An  apology 
(artcSuyyiav)-     This  word  formerly  did 


196 


I.  PETER. 


[A.  D.  60 


not  mean,  as  the  word  apology  does 
now,  an  excuse  for  any  thing  ihat  is 
done  as  if  it  were  wrong,  hut  a  defence 
of  any  thing.  We  apply  the  word  now 
to  denote  something  written  or  said  in 
extenuation  of  what  appears  to  others 
to  be  wrong,  or  what  might  be  con- 
strued as  wrong,  as  when  we  make  an 
apology  to  others  for  not  fulfihing  an 
engagement,  or  for  some  conduct  which 
might  be  construed  as  designed  neglect. 
The  word  originally,  however,  referred 
rather  to  that  which  was  thought  not 
to  be  true  than  that  which  might  be 
construed  as  wrong;  and  the  defence  or 
♦apology '  which  Christians  were  to  make 
of  their  religion,  was  not  on  the  sup- 
position that  others  would  regard  it  as 
wrong,  but  in  order  to  show  them  that 
it  was  true.  The  word  here  used  is 
rendered  defence.  Acts  xxii.  1.  Phil.  i. 
7,  17;  answer.  Acts  xxv.  16.  1  Cor. 
ix.  3.  2  Tim.  iv.  16.  1  Pet.  iii.  15; 
and  clearing  of  yourselves  in  2  Cor. 
vii.  1 1.  We  are  not  to  hold  ourselves 
ready  to  make  an  apology  for  our  reli- 
gion as  if  it  were  a  wrong  thing  to  be 
a  Christian ;  but  we  are  always  to  be 
ready  to  give  reasons  foe  regarding  it  as 
true.  H  To  every  man  that  asketh  you. 
Any  one  has  a  right  respectfully  to  ask 
another  on  what  grounds  he  regards 
his  religion  as  true,  for  every  man  has 
a  common  interest  in  religion,  and  in 
knowing  what  is  the  truth  on  the  sub- 
ject. If  any  man,  therefore,  asks  us 
candidly  and  respectfully  by  what  rea- 
sons we  have  been  led  to  embrace  the 
gospel,  and  on  what  grounds  we  regard 
it  as  true,  we  are  under  obligation  to 
state  those  grounds  in  the  best  manner 
that  we  are  able.  We  should  regard 
n,  not  as  an  impertinent  intrusion  into 
our  private  affairs,  but  as  an  opportu- 
nity of  doing  good  to  others,  and  to 
honour  the  Master  whom  we  serve. 
Nay,  we  should  hold  ourselves  in  readi- 
ness to  state  the  grounds  of  our  faith 
and  hope,  whatever  may  be  the  motive 
of  the  inquirer,  and  in  whatever  man- 
ner the  request  may  be  made.     Those 


who  were  persecuted  for  their  religion, 
were  under  obligation  to  make  as  good 
a  defence  of  it  as  they  could,  and  to 
state  to  their  persecutors  the  '  reason 
of  the  hope  which  they  entertained 
And  so  now,  if  a  man  attacks  our  reli- 
gion ;  if  he  ridicules  us  for  being  Chris- 
tians ;  if  he  tauntingly  asks  us  what 
reason  we  have  for  believing  the  truth 
of  the  Bible,  it  is  better  to  tell  him  in 
a  kind  manner,  and  to  rneet  his  taunt 
with  a  kind  and  strong  argument,  than 
to  become  angry,  or  to  turn  away  with 
contempt.  The  best  way  to  disarm 
him  is  to  show  him  that  by  embracing 
religion  we  are  not  fools  in  understand- 
ing ;  and,  by  a  kind  temper,  to  convince 
him  that  the  influence  of  religion  over 
us  when  we  are  abused  and  insulted 
is  a  '  reason'  why  we  should  love  our 
religion,  and  why  he  should  too.  IT  A 
reason  of  the  hope  that  is  in  you. 
Gr.,  'an  accounf  (jtoyoi/).  That  is, 
you  are  to  state  on  what  ground  you 
cherish  that  hope.  This  refers  to  the 
whole  ground  of  our  hope,  and  includes 
evidently  two  things:  (1.)  The  reason 
why  we  regard  Christianity  as  true,  or 
as  furnishing  a  ground  of  hope  for  men ; 
and  (2.)  the  reason  which  we  have  our- 
selves for  cherishing  a  hope  of  heaven; 
or  the  experimental  and  practical  views 
which  we  have  of  religion,  which  con- 
stitutes a  just  ground  of  hope.  It  is 
not  improbable  that  the  former  of  these 
was  more  directly  in  the  eye  of  the 
apostle  than  the  latter,  though  both 
seem  to  be  implied  in  the  direction  to 
state  the  reasons  which  ought  to  satisfy 
others  that  it  is  proper  for  us  to  cherish 
the  hope  of  heaven,  lihe  first  part  of 
this  duty  —  that  we  are  to  state  the 
reasons  why  we  regard  the  system  of 
religion  which  we  have  embraced  as 
true — implies  that  we  should  be  ac- 
quainted with  the  evidences  of  the  truth 
of  Christianity,  and  be  able  to  state 
them  to  others.  Christianity  is  founded 
on  evidence ;  and  though  it  cannot  be 
supposed  that  every  Christian  will  be 
able  to  understand  all  that  is  involved 


A  D.  60.] 


CHAPTER  III. 


197 


16  Having  a  good  conscience 


in  what  are  called  the  evidences  of 
Christianity,  or  to  meet  all  the  objec- 
tions of  the  enemies  of  the  gospel,  yet 
every  man  who  becomes  a  Christian 
should  have  such  intelligent  views  of 
religion,  and  of  the  evidences  of  the 
truth  of  the  Bible,  that  he  can  show  to 
olhers  that  the  religion  which  he  has 
embraced  has  claims  to  their  attention, 
or  that  it  is  not  a  mere  matter  of  edu- 
cation, of  tradition,  or  of  feeling.  It 
should  also  be  an  object  with  every 
Christian  to  increase  his  acquaintance 
with  the  evidences  of  the  truth  of  reli- 
gion, not  only  f()r  his  own  stability  and 
comfort  in  the  faith,  but  that  he  may 
be  able  to  defend  religion  if  attarked, 
or  to  guide  others  if  they  are  desirous 
of  knowing  what  is  truth.  The  second 
part  of  this  duty,  that  we  state  the 
reasons  which  we  have  for  cherishing 
the  hope  of  heaven  as  a  personal  mat- 
ter, implies  (a)  that  there  should  be,  in 
fact,  a  well-founded  hope  of  heaven  ; 
that  is,  that  we  have  evidence  that  we 
are  true  Christians,  since  it  is  impossi- 
ble to  give  a  <  reafiorC  of  the  hope  that 
is  in  us  unless  there  are  reasons  for  it ; 
(6)  that  we  be  able  to  state  in  a  clear 
and  intelligent  manner  what  constitutes 
evidence  of  piety,  or  what  shoul(J  be 
reasonably,  regarded  as  such;  and  (c) 
*hat  we  be  ever  ready  to  state  these 
riasons.  A. Christian  should  always 
be  willing  to  converse  about  his  religion. 
H«  should  have  such  a  deep  conviction 
of  iis  truth,  of  its  importance,  and  of  his 
personal  interest  in  it;  he  should  have 
a  hope  so  firm,  so  cheering,  so  sustain- 
ing, that  he  will  be  always  prepared  to 
converse  on  the  prospect  of  heaven, 
and  to  endeavour  to  lead  others  to  walk 
in  the  path  to  life.  IT  With  meekness. 
With  modesty;  without  any  spirit  of 
ostentation  ;  with  gentleness  of  manner. 
This  seems  to  be  added  on  the  suppo- 
sition that  they  sometimes  might  be 
rudely  assailed  ;  that  the  questions 
might  be  proposed  in  a  spirit  of  cavil ;  j 
17* 


that,  whereas  they  speak  evil  of 

that  it  might  be  done  in  a  taunting  or 
insulting  manner.  Even  though  this 
should  be  done,  they  were  not  to  fall 
into  a  passion,  to  manifest  resentment, 
or  to  retort  in  an  angry  and  revengeful 
manner,  but  in  a  calm  and  gentle  spirit 
they  were  to  state  the  reasons  of  their 
faith  and  hope,  and  leave  the  matter 
there.  ^  And  fear.  M^rg.,  reverence. 
The  sense  seems  to  be,  '  in  the  fear  of 
God;  with  a  serious  and  reverent  spirit; 
as  in  the  presence  of  him  who  sees  and 
hears  all  things.'  It  evidently  does  not 
mean  with  the  fear  or  dread  of  those 
who  propose  the  question,  but  with 
that  serious  and  reverent  frame  of 
mind  which  is  produced  by  a  deep  im- 
pression of  the  importance  of  the  sub- 
ject, and  a  conscious  sense  of  the 
presence  of  God.  It  follows,  from  the 
injunction  of  the  apostle  here,  (1.)  that 
every  professing  Christian  should  have 
clear  and  intelligent  views  of  his  own 
personal  interest  in  religion,  or  such 
evidences  of  piety  that  they  can  be 
stated  to  others,  and  that  they  can  be 
made  satisfactory  to  other  minds  ;  (2.) 
that  every  Christian,  however  humble 
his  rank,  or  however  unlettered  he  may 
be,  may  become  a  valuable  defender  of 
the  truth  of  Christianity  ;  (3.)  that  we 
should  esteem  it  a  privilege  to  bear  our 
testimony  to  the  truth  and  value  of  re- 
lijiion,  and  to  stand  up  as  the  advocates 
of  truth  in  the  world.  Though  we 
may  be  rudely  assailed,  it  is  an  honoui 
to  speak  in  defence  of  religion  ;  though 
we  are  persecuted  and  reviled,  it  is  a 
privilege  to  be  permitted  in  any  way  to 
show  our  fellow-men  that  there  is  such 
a  thing  as  true  religion,  and  that  man 
may  cherish  the  hope  of  heaven. 

16.  Having  a  ^ood  con scit nee.  That 
is,  a  conscience  that  does  not  accuse 
you  of  having  done  wrong.  Whatever 
may  be  the  accusations  of  your  ene- 
mies, so  live  that  you  may  be  at  all 
times  conscious  of  uprightness.  What« 
ever  you  suffer,  see  that  you  do  nol 


198 


I.  PETER. 


FA.D.  60. 


you,    as    of    evil    doers,    they 

suffer  the  pangs  inflicted  by  a  guilty 
conscience,    the    anguish    of   remorse. 
On  the  meaning  of  the  word  conscience, 
see  Notes  on  Rom.  ii.  15.     The  word 
properly  means  the  judgment  of  the 
mind  respecting  right  and  wrong;  or 
the  judgment  which  the  mind  passes 
on  the  immorality  of  its  own  actions, 
when  it  instantly  approves  o^condemns 
them.     There  is   always   a  feeling  of 
obligation  connected  with  the  opera- 
tions   of  conscience,   which   precedes, 
attends,  and  follows  our  actions.  "  Con- 
science is  first  occupied  in  ascertaining 
our  duty,  before  we  proceed  to  action  ; 
then  in  judging  of  our  actions  when 
performed."     A  '  good  conscience'  im- 
plies two  things  :   (1.)  That  it  be  pro- 
perly enlightened  to  know  what  is  right 
and  wrong,  or  that  it  be  not  under  the 
dominion  of  ignorance,  superstition,  or 
fanaticism,  prompting  us   to  do  what 
would  be  a  violation  of  the  divine  law; 
and    (2.)   that  its  dictates  be   always 
obeyed.     Without  the  first  of  these, — 
clear  views  of  that  which  is  right  and 
wrong, — conscience  becomes  an  unsafe 
guide ;  for  it  merely  prompts  us  to  do 
what  we  esteem  to  be  right,  and  if  our 
views  of  what  is  right  and  wrong  are 
erroneous,  we  may  be  prompted  to  do 
what  may  be  a  direct  violation   of  the 
law  of  God.     Paul  thought  he  'ought' 
to  do  many  things  contrary  to  the  name 
of  Jesus  of  Nazareth  (Acts  xxvi.  9)  ; 
the  Saviour  said,  respecting  his  disci- 
ples, that  the  time  would  come  when 
whosoever  should  kill  them  would  think 
that  they  were  doing  God  service  (John 
xvi.  2)  ;  and  Solomon  says,  "  There  is 
a  way  which  seemeth  right  unto  a  man, 
but  the  end  thereof  are  the  ways  of 
death"  (Prov.  xiv.  12;  xvi.  25).    Un- 
der an   unenlightened   and  misguided 
conscience,  with  the  plea  and  pretext 
of  religion,  the  most  atrocious  crimes 
have   been    committed ;    and    no    man 
should  infer  that  he  is  certainly  doing 
right,  because  he  follows  the  prompt- 


may    be    ashamed    that    falsely 


ings  of  conscience.  No  man,  indeed, 
should  act  against  the  dictates  of  his 
conscience ;  but  there  may  have  been 
a  previous  wrong  in  not  using  proper 
means  to  ascertain  what  is  right.  Con- 
science is  not  revelation,  nor  does  it 
answer  the  purpose  of  a  revelation.  It 
communicates  no  new  truth  to  the  soul, 
and  is  a  safe  guide  only  so  far  as  the 
mind  has  been  properly  enlightened  to 
see  what  is  truth  and  duty.  Its  oflSce 
is  to  prompt  us  to  the  performance  of 
duty,  not  to  determine  what  is  right. 
The  other  thing  requisite  that  we  may 
have  a  good  conscience  is,  that  its  de- 
cisions should  be  obeyed.  Conscience 
is  appointed  to  be  the  '  vice-gerent'  of 
God  in  inflicting  punishment,  if  his 
commands  are  not  obeyed.  It  pro- 
nounces a  sentence  on  our  own  con- 
duct. Its  penalty  is  remorse;  and  that 
penalty  will  be  demanded  if  its  prompt- 
ings be  not  regarded.  It  is  an  admira- 
ble device,  as  a  part  of  the  moral  go- 
vernment of  God,  urging  man  to  the 
performance  of  duty,  and,  in  case  of 
disobedience,  making  the  mind  its  own 
executioner.  There  is  no  penalty  that 
will  more  certainly  be  inflicted,  sooner 
or  later,  than  that  incurred  by  a  guilty 
conscience.  It  needs  no  witnesses ;  no 
process  for  arresting  the  oflTender ;  no 
array  of  judges  and  executioners;  no 
stripes,  imprisonment,  or  bonds.  Its 
inflictions  will  follow  the  offender  into 
the  most  secluded  retreat:  overtake  him 
in  his  most  rapid  flight;  find  him  out 
in  northern  snows  or  on  the  sands  of 
the  equator;  go  into  the  most  splendid 
palaces,  and  seek  out  the  victim  when 
he  is  sate  from  all  the  vengeance  that 
man  can  inflict;  pursue  him  into  the 
dark  valley  of  the  shadow  of  death, 
or  arrest  him  as  a  fugitive  in  distant 
worlds.  No  one,  therefore,  can  over- 
estimate the  importance  of  having  a 
good  conscience.  A  true  Christian 
should  aim,  by  incessant  study  and 
prayer,  to  know   what  is   right,  and 


A.  D.  60.1 


CHAPTER  ni. 


199 


accuse  your  good   conversation 
in  Christ. 

17  F'or  it  is  better,  if  the  will 

ac.2.  21.  62Co.  5.  21. 


then  alwatjs  do  it,  no  matter  what  may 
be  the  consequences.  IT  That,  whereas 
they  speak  evil  of  you.  They  who  are 
your  enemies  and  persecutors.  Chris- 
tians are  not  to  hope  that  men  will 
always  speak  well  of  them.  Matt.  v. 
11.  Luke  vi.  26.  ^  As  evil  doers. 
Notes,  ch.  ii.  12.  II  They  may  be 
ashamed.  They  may  see  that  they 
have  misunderstood  your  conduct,  and 
regret  that  they  have  treated  you  as 
they  have.  We  should  expect,  if  we 
are  faithful  and  true,  that  even  our  en- 
emies will  yet  appreciate  our  motives, 
and  do  us  justice.  Comp.  Ps.  xxxvii. 
5, 6.  IT  That  falsely  accuse  your  good 
conversation  in  Christ.  Your  good 
conduct  as  Christians.  They  may 
accuse  you  of  insincerity,  hypocrisy, 
dishonesty ;  of  being  enemies  of  the 
state,  or  of  monstrous  crimes,  but  the 
time  will  come  when  they  will  see  iheir 
error,  and  do  you  justice.  See  Notes 
on  ch.  ii.  12. 

17.  For  it  is  better,  if  the  will  of 
God  be  so.  That  is,  if  God  sees  it  to 
be  necessary  for  your  good  that  you 
should  suffer,  it  is  better  that  you 
should  suffer  for  doing  well  than  for 
crime.  God  often  sees  it  to  be  neces- 
sary that  his  people  should  suffer. 
There  are  effects  to  be  accomplished 
by  affliction  which  can  be  secured  in 
no  other  way  ;  and  some  of  the  hap- 
piest results  on  the  soul  of  a  Christian, 
some  of  the  brightest  traits  of  character, 
are  the  effect  of  trials.  But  it  should 
be  our  care  that  our  sufferings  should 
not  be  brought  upon  us  for  our  own 
crimes  or  follies.  No  man  can  promote 
his  own  highest  good  by  doing  wrong, 
and  then  enduring  the  penalty  which 
his  sin  incurs;  and  no  one  should  do 
wrong  with  any  expectation  that  it  may 
be  overruled  for  his  own  ^ood.  If  we 
are  to  suffer,  let  it  be  by  the  direct  hand  i 


of  God  be  sa,  thai  ye  suffer  for 
well  doing  than  for  evil  doing. 

18  For  Christ"  also  hath  once 
suffered  for  sins,  the  just''  for  the 

of  God,  and  not  by  any  fault  of  our 
own.  If  we  suffer  then,  we  shall  have 
the  testimony  of  our  own  conscience 
in  our  favour,  and  the  feeling  that  we 
may  go  to  God  for  support.  If  we 
suffer  for  our  faults,  in  addition  to  the 
outward  pain  of  body,  we  shall  endure 
the  severest  pangs  which  man  can  suf- 
fer— those  which  the  guilty  mind  in- 
flicts on  itself. 

18.  For  Christ  also  hath  once  suf- 
fered for  sins.  Comp.  Notes  on  ch. 
ii.  21.  The  design  of  the  apostle  in 
this  reference  to  the  sufferings  of  Christ, 
is  evidently  to  remind  thern  that  he 
suffered  as  an  innocent  being  and  not 
for  any  wrong-doing,  and  to  encourage 
and  comfort  them  in  their  sufferings 
by  his  example.  The  reference  to  his 
sufferings  leads  him  (vs.  18 — 22)  into 
a  statement  of  the  various  ways  in 
which  Christ  suffered,  and  of  his  ulti- 
mate triumph.  By  his  example  in  his 
sufferings,  and  by  his  final  triumph,  the 
apostle  would  encourage  those  whom 
he  addressed  to  bear  with  patience  the 
sorrows  to  which  their  religion  exposed 
them.  He  assumes  that  all  suffering  for 
adhering  to  the  gospel  is  the  result  of 
well-doing;  and  for  an  encouragement 
in  their  trials,  he  refers  them  to  the  ex- 
ample of  Christ,  the  highest  instance 
that  ever  was,  or  ever  will  be,  both  of 
well-doing,  and  of  suffering  on  account 
of  it.  The  expression,  <  hath  once  suf- 
ered,'  in  the  New  Testament,  means 
once  for  all,-  once,  in  the  sense  that  it 
is  not  to  occur  again.  Comp.  Heb.  vii, 
27.  The  particular  point  here,  how- 
ever, is  not  that  he  once  suffered ;  it  is 
that  he  had  in  fact  suffered,  and  that  in 
doing  it  he  had  left  an  example  for  them 
to  follow.  IF  The  Just  for  the  unjust. 
The  one  who  was  just  (6i,x<uoj),  on  ac- 
count of,  or  in  the  place  of,  those  who 
were  unjust  (yrtep  ^Cxuv) ;  or  one  who 


200 


i.  PETER. 


[A.  D.  60. 


unjtist,  that  he  might  bring  us 
to  God,  being  put  to°  death  in 


a  Ro.  4.  25. 


was  righteous,  on  account  of  those  who 
were  wicked.  Comp.  Notes  on  Rom. 
V,  6.  2  Cor.  V.  21.  Heb.  ix.  28.  The 
idea  on  which  the  apostle  would  parti- 
cularly fix  their  attention  was,  that  he 
was  just  or  innocent.  Thus  he  was 
an  example  to  those  who  suffered  for 
well-doing.  IT  That  he  might  bring 
us  to  God.  That  his  death  might  be 
the  means  of  reconciling  sinners  to 
God.  Comp.  Notes  on  John  iii.  14; 
xii.  32.  It  is  through  that  death  that 
mercy  is  proclaimed  to  the  guilty  ;  it 
is  by  that  alone  that  God  can  be  recon- 
ciled to  men ;  and  the  fact  that  the  Son 
of  God  loved  men,  and  g«ve  himself  a 
sacrifice  for  them,  enduiing  such  bilter 
sorrows,  is  the  most  powerful  appeal 
which  can  be  made  to  mankind  to  in- 
duce them  to  return  to  God.  There  is 
no  appeal  which  can  be  made  to  us 
more  powerful  than  one  drawn  from 
the  fact  that  another  snffers  on  our 
account.  We  could  resist  the  argu- 
ment which  a  father,  a  mother,  or  a 
sister  would  u^^e  to  reclaim  us  from  a 
course  of  sin ;  but  if  we  perceive  that 
our  conduct  involves  them  in  suffering, 
that  fact  has  a  power  over  us  which  no 
mere  argument  coubi  have.  H  Being 
put  to  death  in  the  Jlesh.  As  a  nian  ; 
in  his  human  nature.  Comp.  Notes, 
Kom.  i.  3,  4.  Tiiere  is  evidently  a 
contrast  here  between  « the  flesh'  in 
which  it  is  said  he  was  »  put  to  death,' 
and  '  the  spirit'  by  which  it  is  said  that 
ne  was  '  quickened.'  The  words  '  in 
the  Jie^h^  are  clearly  designed  to  denote 
something  that  was  peculiar  in  his 
death  ;  for  it  is  a  departure  from  the 
usual  method  of  speiiking  of  dfalh. 
How  singular  would  it  be  to  say  of 
Isainh,  Paul,  or  Peter,  that  they  were 
put  to  death  in  ike  Jlesh.'  How  oi)vi. 
ous would  it  be  to  ask,  In  what  other 
Way  are  men  usually  put  to  death  ? 
What  was  there  peculiar  in  their  case, 


the  flesh,  but  quickened  by  the 
Spirit : 


which  woyld  distinguish  their  death 
from  the  death  of  others?  The  use  of 
this  phrase  would  suggest  the  thought 
at  once,  that  though,  in  regard  to  that 
which  was  properly  expressed  by  the 
phrase,  '  the  Jleah^  they  died,  yet  that 
there  was  something  else  in  res^iect  to 
which  they  did  not  die.  Thus,  if  it 
were  said  of  a  man  that  he  was  de- 
prived of  his  rights  as  a  father,  it 
would  be  implied  that  in  other  respects 
he  was  not  deprived  of  his  rights;  and 
this  would  be  especially  true  if  it  were 
added  that  he  continued  to  erjjoy  his 
rights  as  a  neighbour,  or  as  holding  an 
office  under  the  government.  The 
only  proper  inquiry,  then,  in  this  place 
is,  What  is  fairly  implied  in  the  phrase, 
the  Jlesh  ?  Does  it  mean  simply  his 
body,  as  distinguished  fram  his  human 
soul  1  or  does,  it  refer  to  him  as  a  man, 
as  distinguished  from  some  higher  na- 
ture, over  which  death  had  no  power] 
Now,  that  the  latter  is  the  meaning, 
seems  to  me  to  be  apparent,  for  these 
reasons:  (1.)  It  is  the  usual  way  of 
denoting  the  human  nature  of  the  Lord 
Jesus,  or  of  saying  that  he  became  in- 
carnate, or  was  a  man,  to  speak  of  his 
being  in  the  flesh.  See  Rom.  i.  2: 
"  Made  of  the  seed  of  David  according 
to  the  flesh."  Johrj  i.  14  :  "And  the 
Word  was  made  flesh."  1  Tim.  iii. 
16;  "God  was  manifest  in  the  flesh." 
I  John  iv.  2  :  "  Every  spirit  that  con- 
fesseth  that  Jesus  Christ  is  come  in  the 
flesh,  is  of  God."  2  John  7  :  "  Who 
confess  not  thai  Jesus  Christ  is  come 
in  the  flesh."  (2.)  So  far  as  appears, 
the  effect  of  death  on  the  human  sou, 
of  the  Redeemer  Wiis  the  same  as  in 
the  case  of  the  soul  of  any  o:her  per- 
son ;  in  other  words,  the  effect  oi  death 
in  his  case  was  not  confined  to  the 
mere  body  or  the  flesh.  Death,  with 
him,  was  what  death  is  in  any  other 
case — the  separation  of  the  sou'   and 


A.D.OO.] 


CHAPTER  III. 


20i 


body,  with  all  the  attendant  pain  of 
such  dissolution.  It  is  not  true  that 
his  </7es/i,'  as  such,  died,  without  the 
ordinary  accompaniments  of  death  on 
the  soul,  so  that  it  couM  be  said  that 
the  one  died,  and  the  other  was  kept 
alive.  The  purposes  of  the  atonement 
required  that  he  should  meet  death  in 
the  usual  form;  that  the  great  laws 
which  operate  everywhere  else  in  re- 
gard to  dissolution,  should  exist  in  his 
case ;  nor  is  there  in  the  Scriptures 
any  intimation  that  there  was,  in  this 
respect,  any  thing  peculiar  in  his  case. 
If  his  soul  had  been  exempt  from  what- 
ever there  is  involved  in  death  in  rela- 
tion to  the  spirit,  it  is  unnccountable 
that  there  is  no  hint  on  this  point  in 
the  sacred  narrative.  But  if  this  be  so, 
then  the  expression  «in  the  flesh'  refers 
to  him  as  a  man,  and  means,  that  so 
far  as  his  human  nature  was  concerned, 
he  died.  In  another  important  respect, 
he  did  not  die.  On  the  meaning  of 
the  word  Jiesh  in  the  New  Testament, 
see  Notes  on  Rom.  i.  3.  IT  But  quick- 
ened.  Made  alive  (^wortotjy^Et^).  This 
does  not  mean  kept  alive,  but  made 
alive;  recalled  to  life;  reanimated. 
The  word  is  never  used  in  the  sense 
of  maintained  alive,  or  preserved  alive. 
Compare  the  following  places,  which 
are  the  only  ones  in  which  it  occurs  in 
the  New  Testament.  John  v.  21,  twice ; 
vi.  63.  Rom.iv.  17;  viii.  11.  ICor.  xv. 
36,  45.  1  Tim.  vi.  13.  1  Pet.  iii.  18  ; 
in  all  which  it  is  rendered  quickened, 
quicken,  quickenetk ;  1  Cor.  xv.  22,  be 
made  alive;  2  Cor.  iii.  6,  giveth  life; 
and  Gal.  iii.  21,  have  givfin  life.  '  Once 
the  word  refers  to  God,  as  he  who  giveth 
life  to  all  creatures,  1  Tim.  vi.  13  ;  three 
times  it  refers  to  the  life-giving  power  of 
the  Holy  Ghost,  or  of  the  doctrhies  of  the 
gospel;  John  vi.  63.  2  Cor.  iii.  6.  Gal. 
iii.  21 ;  seven  times  it  is  used  with  direct 
reference  to  the  raising  of  the  dead.  John 
V.  21.  Rnm.  iv.  17;  viii.  11.  I  Cor.  x v. 
22,  36,  4.5.  1  Pet.  iii.  18.'  See  Bibl. 
Repos.,  April,  1845,  p.  269.  See  also 
PassoWi  and   Robinson,   Lex.      The 


sense,  then,  cannot  be,  that  in  reference 
to  his  soul  or  spirit,  he  was  preserved 
alive  when  his  body  died,  but  that  there 
was  some  agency  or  power,  restoring 
him  to  life,  or  reanimating  him  after 
he  was  dead.     H  Bt/  the  Spirit.     Ac- 
cording to  the  common  reading  in  the 
Greek,  this  is  tqt  IlvBvixatt — «'ith  the 
article  the — '  the  Spirit.'     Hahn,  Titt- 
man,  and  Griesbach  omit  the   article, 
and  then  the  reading  is,  ♦  quickened  in 
spirit;'  and  thus  the  reading  corresponds 
with  the  former  expression,  'in  flesh' 
((jopxt),  where  the  article  also  is  want- 
ing.    The  word  spirit,  so  far  as  the 
mere  use  of  the  word   is   concerned, 
might  refer  to  his  own  soul,  to  his  di- 
vine nature,  or  to  the  Holy  Spirit.     It 
is  evident  (1.)  that  it  does  not  refer  to 
his  own  soul,  for,  (a)  as  we  have  seen, 
the  reference  in  the  former  clause  is  to 
his   human  nature,  including  all  that 
pertained  to  him  as  a  man,  body  and 
soul ;  (6)  there  was  no  power  in  his 
own  spirit,  regarded  as  that  appertain- 
ing to  his  human  nature,  to  raise  hini 
up  from  the  dead,  any  more  than  there 
is  such  a  power  in  any  other  human 
soul.     That  power  does  not  belong  to 
a  human  soul  in  any  of  its  relations  or 
conditions.     (2.)  It  seems  equally  clear 
that   this  does   not  refer  to   the  Holy 
Spirit,  or  the  third  Person  of  the  Tri- 
nity, for  it  may  be  doubted  whether  the 
work  of  raising  the  dead  is  anywhere 
ascribed  to  that  Spirit.     His  peculiar 
province  is  to  enlighten,  awaken,  con- 
vict, convert,  and  sanctify  the  soul ;  to 
apply   the  work  of  redemption   to  the 
hearts  of  men,  and  to  lead  them  to  God. 
This  influence  is  moral,  not  physical; 
an  influence  accompanying  the  truth, 
not  the  exertion  of  mere  physical  power.  > 
(3.)  It  remains,  ihen,  that  the  reference 
is  to  his  own  divine  nature — a  nature 
by  which  he  was  restored  to  life  after 
he  was  crucified  ; — to  the  Son  of  God, 
regarded  as  the  second  Person   of  the 
Trinity.     This  appears,  not  only  from 
the  facts  above  stated,  but  also  (a)  from 
the  connection.    It  is  staled  that  it  was 


202 


I.  PETER. 


[A.D.60 


19  By  which  also  he  went  and 

a  Is.  42  7. 


m  or  by  this  spirit  t.iat  he  went  and 
preached  in  the  days  of  Noah.  But  it 
was  not  his  spirit  as  a  man  that  did 
this,  for  his  human  soul  had  then  no 
existence.  Yet  it  seems  that  he  did 
this  personally  or  directly,  and  not  by 
the  influences  of  the  Holy  Spirit,  for  it 
is  said  that  <  he  went  and  preached.' 
The  reference,  therefore,  cannot  be  to 
the  Holy  Ghost,  and  the  fair  conclusion 
is  that  it  refers  to  his  divine  nature. 
{b)  This  accords  with  what  the  apostle 
Paul  says  (Rom.  i.  3,  4),  "which  was 
made  of  the  seed  of  David  according  to 
the  flesh," — that  is,  in  respect  to  his 
human  nature, — "and  declared  to  be 
the  Son  of  God  with  power,  according 
to  the  Spirit  of  holiness," — that  is,  in 
respect  to  his  divine  natnre, — "  by  the 
resurrection  from  the  dead."  See  Notes 
on  that  passage,  (c)  It  accords  with 
what  the  Saviour  himself  says  (John 
X.  17,  18);  "I  lay  down  my  life,  that 
I  might  take  it  again.  No  man  taketh 
it  from  me,  but  I  lay  it  down  of  myself. 
I  have  power  to  lay  it  down,  and  I 
have  power  to  take  it  again."  This 
must  refer  to  his  divine  nature,  for  it  is 
impossible  to  conceive  that  a  human 
soul  should  have  the  power  of  restoring 
its  former  tenement,  the  body,  to  life. 
See  Notes  on  the  passage.  The  con- 
clusion, then,  to  which  we  have  come, 
is,  that  the  passage  means,  that  as  a 
man,  a  human  being,  he  was  put  to 
death;  in  respect  to  a  higher  nature, 
or  by  a  higher  nature,  here  denominated 
Spirit  (nvsiijwa),  he  was  restored  to 
life.  As  a  man,  he  died  ;  as  the  incar- 
nate Son  of  God,  the  Messiah,  he  was 
made  alive  again  by  the  power  of  his 
own  divine  spirit,  and  exalted  to  heaven. 
Comp.  Robinson's  Lex.  on  the  word 
Wvfvfjux,  t-J. 

19.  By  which.  Evidently  by  the 
Hpii-it  referred  to  in  the  previous  verse 
--iv  9-  the  divine  nature  of  the  Son 
o?'  God  ;  ihat  by  which  he  was  '  quick- 


preached  unto  the  spirits  in  pri 


ened'  again  after  he  had  been  put  to 
death ;  the  Son  of  God  regarded  as  a 
divine  being,  or  in  that  same  nature 
which  afterwards  became  incarnate, 
and  whose  agency  was  employed  in 
quickening  the  man  Christ  Jesus,  who 
had  been  put  to  death.  The  meaning 
is,  that  the  same  'spirit'  which  was 
efficacious  in  restoring  him  to  life,  after 
he  was  put  to  death,  was  that  by  which 
he  preached  to  the  spirits  in  prison. 
IT  He  went.  To  wit,  in  the  days  ov 
Noah.  No  particular  stress  should  be 
laid  here  on  the  phrase  '  he  went*  The 
literal  sense  is,  '  he  having  goney 
preached,'  &c. — nopiv^d^'  It  is  well 
known  that  such  expressions  are  often 
redundant  in  Greek  writers,  as  in  others 
So  Herodotus,  '  to  these  things  they 
spake,  saying' — for  they  said.  '  And 
he,  speaking,  said,-*  that  is,  he  said. 
So  Eph.  ii.  17.  'And  came  and  preach- 
ed peace,'  &c.  Matt.  ix.  13.  'But^o 
and  learn  what  that  meaneth,'  &c.  So 
God  is  often  represented  as  coming,  au 
descending,  &c.,  when  he  brings  a 
message  to  mankind.  Thus  Gen.  xi.  5. 
"  The  Lord  came  down  to  see  the  city 
and  the  tower."  Ex.  xix.  20.  "The' 
Lord  came  down  upon  Mount  Sinai." 
Num.  xi.  25.  "The  Lord  came  down 
in  a  cloud."  2  Sam.  xxii.  10.  "He 
bowed  the  heavens,  and  came  down." 
The  idea,  however,  would  be  conveyed 
by  this  language  that  he  did  this  per- 
sonally, or  by  himself,  and  not  merely 
by  employing  the  agency  of  another.  It 
would  then  be  implied  here  that,  though 
the  instrumentality  of  Noah  was  em- 
ployed, yet  that  it  was  done  not  by  the 
Holy  Spirit,  but  by  him  who  afterwards 
became  incarnate.  On  the  supposition, 
therefore,  that  this  whole  passage  refers 
to  his  preaching  to  the  antediluvians 
in  the  time  of  Noah,  and  not  to  the 
» spirits'  after  they  were  confined  in 
prison,  this  is  language  which  the 
apostle  would  have  properly  and  pro- 


A.D.  <  v.]  CHAPTER  III. 

babiy  u  ed.  If  t.\iat  supposition  meets 
the  fuK  force  of  the  language,  then  no 
argum  mt  can  be  based  on  it  in  proof 
that  li*^  went  to  preach  to  thenri  after 
their  ceath,  and  while  his  body  was 
lying  ii  the  grave.  II  And  preached. 
The  vord  used  here  (tx^jpulti/)  is  of  a 
general  character,  meaning  to  make  a 
proCiamalion  of  any  kind,  as  a  crier 
doer,  jr,  to  deliver  a  message,  and  does 
not  .  icessarily  imply  that  it  was  the 
gosp  '  which  was  preached,  nor  does 
it  de  irmine  any  thing  in  regard  to  the 
natu'  5  of  the  message.  It  is  not  af- 
firm<  J  that  he  preached  the  gospel,  for 
if  thil  specific  idea  had  been  expressed 
it  weald  have  been  rather  by  another 
word — fvoyyaXtj'co.  The  word  here 
used  would  be  appropriate  to  such  a 
message  as  Noah  brought  to  his  co- 
temporaries,  or  to  any  communication 
which  God  made  to  men.  See  Matt. 
iii.  1 ;  iv.  17.  Mark  i.  35  ;  v.  20  ;  vii. 
36.  It  is  implied  in  the  expression, 
as  already  remarked,  that  he  did  this 
himself;  that  it  was  the  Son  of  God 
who  subsequently  became  incarnate, 
and  not  the  Holy  Spirit,  that  did  this; 
though  the  language  is  consistent  with 
the  supposition  that  he  did  it  by  the 
instrumentality  of  another,  to  wit,  Noah. 
Quifacit  per  alium,  facit  per  se.  God 
really  proclaims  a  message  to  mankind 
when  he  does  it  by  the  instrumentality 
of  the  prophets,  or  apostles,  or  other 
ministers  of  religion  ;  and  all  that  is 
necessarily  implied  in  this  language 
would  be  met  by  the  supposition  that 
Christ  delivered  a  message  to  the  ante- 
diluvian race  by  the  agency  of  Noah. 
No  argument,  therefore,  can  be  derived 
from  this  language  to  prove  that  Christ 
went  and  personally  preached  to  those 
who  were  confined  in  Hafles  or  in  pri- 
son, t  Unto  the  spirits  in  prison. 
That  is,  clearly,  to  the  spirits  now  in 
prison,  for  this  is  the  fair  meaning  of 
the  passage.  The  obvious  sense  is, 
that  Peter  supposed  there  were  » spirits 
in  prison'  at  the  time  when  he  wrote, 
tnd  that  to  those  same  spirits  the  Son 


808 

of  God  had  at  some  time  '  preached,* 
or  had  made  some  proclamation  re- 
specting the  will  of  God.  As  this  is 
the  only  passage  in  the  New  Testa- 
ment on  which  the  Romish  doctrine  of 
purgatory  is  supposed  to  rest,  it  is  im- 
portant to  ascertain  the  fair  meaning 
of  the  language  here  employed.  There 
are  three  obvious  inquiries  in  ascer- 
taining its  signification.  Who  are  re- 
ferred to  by  spirits  ?  What  is  meant 
by  in  prison  ?  Was  the  message 
brought  to  them  while  in  the  prison, 
or  at  some  previous  period "?  I.  Who 
are  referred  to  by  spirits  ?  The  spe- 
cification in  the  next  verse  determines 
this.  They  were  those  '  who  were 
sometime  disobedient,  when  once  the 
long  suffering  of  God  waited  in  the 
days  of  Noah.'  No  others  are  speci- 
fied ;  and  if  it  should  be  maintained 
that  this  means  that  he  went  down  to 
hell,  or  to  Sheol,  and  preached  to  those 
who  are  confined  there,  it  could  be 
inferred  from  this  passage  only  that  he 
preached  to  that  portion  of  the  lost 
spirits  confined  there  which  belonged 
to  the  particular  generation  in  which 
Noah  lived.  Why  he  should  do  this  ; 
or  how  there  should  be  such  a  separa- 
tion made  in  Hades  that  it  could  be 
done ;  or  what  was  the  nature  of  the 
message  which  he  delivered  to  that 
portion,  are  questions  which  it  is  im- 
possible for  any  man  who  holds  to  the 
opinion  that  Christ  went  down  to  hell 
after  his  death  to  preach,  to  answer. 
But  if  it  means  that  he  preached  to 
those  who  lived  in  the  days  of  Noah, 
while  they  were  yet  alive,  the  question 
will  be  asked  why  are  they  called 
*  spirits  V  Were  they  spirits  then,  <Jr 
were  they  men  like  others  1  To  th. 
the  answer  is  easy.  Peter  speaks  of 
them  as  they  were  when  he  wrote ;  not 
as  they  had  been,  or  were  at  the  time 
when  the  message  was  preached  to 
them.  The  idea  is,  that  to  those  spi- 
rits who  were  then  in  prison  who  had 
formerly  lived  in  the  days  of  Noah, 
the  message  had  been  in  fact  delivered. 


204 


I.  PETER. 


[A.  D.  60. 


It.  was  not  necessary  to  speak  of  them 
precisely  as  they  were  at  the  time  when 
it  was  dehvered,  but  only  in  such  a 
way  as  to  identify  them.  We  should 
use  similar  langUiige  now.  If  we  saw 
a  company  of  men  in  prison  who  had 
seen  better  days — a  multitude  now 
drunken,  and  debased,  arid  poor,  and 
riotous,  it  would  not  be  improper  to  say 
that  nhe  prospect  of  wealth  and  honour 
was  ance  held  out  to  this  ragged  and 
wretched  multitude,''  All  that  is  need- 
ful is  to  identify  them  as  the  same 
persons  who  once  had  this  prospect. 
In  regard  to  the  inquiry,  then,  who 
these  'spirits'  were,  there  can  be  no 
difference  of  opinion.  They  were  that 
wicked  race  which  lived  ift  the  days 
of  Noah.  There  is  no  allusion  in  Ihi.- 
passage  to  any  other;  there  is  no  in- 
timation that  to  any  others  of  those 
'  in  prison'  the  message  here  referred 
to  had  been  delivered.  II.  What  is 
meant  by  prison  here?  Purgatory,  or 
the  limbus  patrum,  say  the  Romanists 
— a  place  in  which  departed  souls  are 
supposed  to  be  confined,  and  in  which 
their  final  destiny  may  still  be  affected 
by  the  purifying  fires  which  they  en- 
dure ;  by  the  prayers  of  the  living,  or 
by  a  message  in  some  way  conveyed 
to  their  gloomy  abodes — in  which  such 
sins  may  be  expiated  as  do  not  deserve 
eternal  damnation.  The  Syriac  here 
is  '  in  Sheol,'  referring  to  the  abodes  of 
the  dead,  or  the  place  in  which  departed 
spirits  are  suppcjsed  to  dwell.  The 
word  rendered  prison  (^^v^Mxr^),  means 
properly  watch,  guard — the  act  of 
keeping  watch,  or  the  guard  itself;  then 
watch-post,  or  station ;  then  a  place 
where  any  one  is  watched  or  guarded, 
as  a  prison  ;  then  a  watch  in  the  sense 
of  a  division  of  the  night,  as  the  morn- 
ing watch.  It  is  used  in  the  New 
Testament,  with  reference  to  the  future 
world,  only  in  the  following  places  : 
1  Pet.  iii.  19.  "  Preached  unto  the  spi- 
rits in  prison  ;"  and  Rev.  xx.  7.  "  Sa- 
tan shall  be  loosed  out  of  his  prison^ 
An  idea  similar  to  the  one  here  ex- 


pressed may  be  found  in  2  Pet.  ii.  4, 
though  the  word  prison  does  not  there 
occur  :  "  God  spared  not  the  angels 
tbal  sinned,  but  cast  them  down  to  hell, 
and  delivered  them  unto  chains  of 
darkness,  to  be  reserved  unto  judg- 
ment;" and  in  Jude  6.  "And  the  an- 
gels vi'hich  kept  not  their  first  estate, 
but  left  their  own  habitation,  he  hath 
reserved  in  everlasting  chains,  under 
darkness,  unto  the  judgment  of  the 
great  day."  The  allusion,  in  the  pas 
sage  before  us,  is  undoubtedly  to  con- 
finement or  imprisonment  in  tbe  invi- 
sible world  ;  and  perhaps  to  those  who 
are  reserved  there  with  reference  to 
some  future  arrangement — for  this  idea 
t-niers  commonly  into  the  use  of  the 
word  prison.  Tbere  is,  however,  no 
specification  of  the  place  where  this  is ; 
no  intimation  that  it  is  purgutory  — 
a  place  where  the  departed  are  sup- 
posed to  undergo  purification  ;  no  inti- 
mation that  their  condition  can  be  af- 
fected by  any  thing  that  we  can  do ; 
no  intimation  that  those  particularly 
referred  to  differ  in  any  sense  from  the 
others  who  are  confined  in  that  world; 
no  hint  that  they  can  be  released  by 
any  prayers  oi  sacrifices  of  ours.  Thi« 
passage,  therefore,  cannot  be  adduced 
to  support  the  Roman  Catholic  doc- 
trine of  purgatory,  for  (1.)  The  essen- 
tial ideas  which  enter  into  the  doctrine 
of  purgatory  are  not  to  be  found  in  the 
word  here  used  ;  (2.)  There  is  no  evi- 
dence in  the  fair  interpretation  of  the 
passage  that  any  message  is  borne  to 
them  while  in  prison  ;  (.3.)  There  is 
not  the  slightest  hint  that  tbcy  can  be 
released  by  any  prayers  or  offerings  of 
those  who  dwell  on  the  earth.  The 
simple  idea  is  that  of  persons  confined 
as  in  a  prison ;  and  the  passage  will 
prove  only  that  in  the  time  when  the 
apostle  wrote  there  were  those  who 
were  thus  confined.  III.  Was  the  mes 
sage  brought  to  them  while  in  prison, 
or  at  some  previous  period  ?  The  Ro- 
manists say  that  it  was  while  in  pri- 
son ;  that  Christ,  after  he  was  put  tc 


A.  D.  60.]  CHAPTER  III. 

30  Which  sometime  were  dis- 
•jhedient,  when  ^once  "  the  long 


20S> 


a  Ge.  6,  &c. 


j(!Hlh  in  the  body,  was  still  kept  alive 
iu  his  spirit,  and  went  and  proclaimed 
hi;  gospel  to  those  who  were  in  prison. 
iSfi  Blooinfield  maintains  (m  loc),  and 
t»o  CEcumenius  and  Cyril,  as  quoted 
O)  Bloomfield,  But  against  this  view, 
there  are  plain  objections  drawn  from 
the  language  of  Peter  himself.  (1.) 
As  we  have  seen,  the  fair  interpretation 
of  the  passage  '  quickened  by  th*  Spi- 
rit,' is  'i./t  that  he  was  kepi  alive  as  to 
his  human  soul,  but  that  he,  afier  being 
dead,  was  made  ulive  by  his  own  divine 
energy.  (2.)  If  the  meaning  be  that 
he  went  and  preached  after  his  death, 
it  seems  difficult  to  know  why  the  re- 
ference is  to  those  only  who  '  had  been 
disobedient  in  the  days  of  Noah.'  Why 
were  they  alone  selected  for  this  mes- 
sage ?  Are  they  separate  from  others'.' 
Were  they  the  only  ones  in  purgatory 
Vfho  could  be  beneficially  affected  by 
his  preaching  1  On  the  other  method 
of  interpretation,  we  can  suggest  a  rea- 
son why  they  were  particularly  speci- 
fied. But  how  can  we  on  thisl  (3.) 
The  language  employed  does  not  de- 
mand this  interpretation.  Its  full  mean- 
ing is  met  by  the  interpretation  that 
Christ  once  preached  to  the  spirits 
then  in  prison,  to  wit,  in  the  days  of 
Noah ;  that  is,  that  he  caused  a  divine 
message  to  be  borne  to  them.  Thus 
it  would  be  proper  to  say  '  that  White- 
field  came  to  America,  and  preached  to 
the  souls  in  }>erdition  ;'  or  to  go  among 
the  graves  of  the  first  settlers  of  New 
Haven,  and  say, '  Davenport  came  from 
England  to  preach  to  the  dead  men 
around  us.'  (4.)  This  interpretation 
accords  with  the  design  of  the  apostle 
in  inculcating  the  duty  of  patience  and 
forbearance  in  trials  ;  in  encouraging 
those  whom  he  addressed  to  be  patient 
m  their  persecutions.  See  the  analysis 
of  the  chapter.  With  this  object  in 
view,  there  was  entire  propriety  in  di- 
t8 


suffering  of  God  waited  in  the 
days  of  Noah,  while  theark  was 
a  preparing,  wherein    few,  that 


reeling  them  to  the  long  sutiering  and 
forbearance  evinced  by  the  Saviour, 
through  Noah.  He  was  opposed,  re- 
viled, disbelieved,  and,  we  may  suppose, 
persecuted.  It  was  to  the  purpose  to 
direct  them  to  the  fact  that  he  wa^s  saved 
as  the  result  of  his  steadfastness  to  him 
who  had  commanded  him  to  preach  to 
that  ungodly  generation.  But  what 
pertinency  would  there  have  been  in 
saying  that  Christ  went  down  to  hell, 
and  delivered  some  sort  of  a  message 
there,  we  know  not  what,  to  those  whe 
are  confined  there? 

20.  Which  sometime  were  disobe- 
dient. Which  were  once,  or  formerly 
(rtoTf)  disobedient,  or  rebellious.  The 
language  here  does  not  imply  that  they 
had  ceased  to  be  disobedient,  or  that 
they  had  become  obedient  at  the  time 
when  the  apostle  wrote  ;  but  the  object 
is  to  direct  the  attention  to  a  former 
race  of  men  characterized  by  disobe- 
dience,  and  to  show  the  patience 
evinced  under  their  provocations,  ic 
endeavouring  to  do  them  good.  T? 
say  that  men  were  formerly  rebellious, 
or  rebellious  in  a  specified  age,  is  n3 
evidence  that  they  are  otherwise  non 
The  meaning  here  is,  that  they  did  no*, 
obey  the  command  of  God  when  he 
called  them  to  repentance  by  th3 
preaching  of  Noah.  Comp.  2  Pet  ii. 
5,  where  Noah  is  called  "  a  preacher  of 
righteousness."  H  When  once  the  long 
suffering  of  God  waited  in  the  days 
of  Noah.  God  waited  on  that  guilty 
race  a  hundred  and  twenty  years  (Gen. 
vi.  3),  a  period  sufliiciently  protracted 
to  evince  his  long  suflfering  toward  one 
generation.  It  is  not  improbable  that 
during  that  whole  period  Noah  was,  in 
various  ways,  preaching  to  that  wicked 
generation.  Comp.  Notes  on  Hcb.  xi.  7 
IT  While  the  ark  was  a  preparing.  It 
is  probable  that  preparations  were  made 
for  building  the  ark  during  a  consider- 


206 

is,  eight   sn\\t\,  were  saved  by 
water. 


I.  PETER.  [A.D.  60 

21  The  like  figure  whereunto, 
even    baptism,  "  doth  also   now 

a  Ep.  5.  26. 


able  portion  of  that  time.  St.  Peter's, 
at  Rome,  was  a  much  longer  time  in 
building;  and  it  is  to  be  remembered 
that  in  the  age  of  the  world  when  Noah 
lived,  and  with  the  imperfect  know- 
ledge of  the  arts  of  naval  architecture 
which  must  have  prevailed,  it  was  a 
much  more  serious  undertaking  to  con- 
struct an  ark  that  would  hold  such  a 
variety  and  such  a  number  of  animals 
as  that  was  designed  to,  and  that  would 
float  safely  for  more  than  a  year  in  a 
universal  flood,  than  it  was  to  construct 
such  a  fabric  as  St.  Peter's,  in  the  days 
when  that  edifice  was  reared.  IT  Where- 
in few,  that  is,  eight  souh.  Eight 
persons,  Noah  and  his  wife,  his  three 
sons  and  their  wives.  Gen.  vii.  7. 
The  allusion  to  their  being  saved  here, 
seems  to  be  to  encourage  those  whom 
Peter  addressed  to  perseverance  and 
fidelity  in  the  midst  of  all  the  opposi- 
tion which  they  might  experience. 
Noah  was  not  disheartened.  Sustained 
by  the  Spirit  of  Christ — the  presence 
of  the  Son  of  God  —  he  continued  to 
preach.  He  did  not  abandon  his  pur- 
pose, and  the  result  was,  that  he  was 
saved.  True,  they  were  few  in  num- 
ber who  were  saved.  The  great  mass 
continued  to  be  wicked  ;  but  this  very 
fact  should  be  an  encouragement  to  us 
— that  though  the  great  mass  of  any 
one  generation  may  be  wicked,  God 
can  protect  and  save  the  few  who  are 
faithful.  IT  Bi/  water.  They  were 
borne  up  by  the  waters,  and  were  thus 
preserved.  The  thought  on  which  the 
apostle  makes  his  remarks  turn,  and 
which  leads  him  in  the  next  verse  to 
the  suggestions  about  baptism,  is,  that 
water  was  employed  in  their  preserva- 
tion, or  that  they  owed  their  safety  in 
an  important  sense  to  that  element. 
In  like  manner  we  owe  our  salvation, 
in  an  important  sense,  to  water ;  or, 
there  is  an  important  agency  which  it 


is  made  to  perform  in  our  salvation. 
The  apostle  does  not  say  that  it  was 
in  the  same  way,  or  that  the  one  was 
a  type  designed  to  represent  the  other, 
or  even  that  the  efficacy  of  water  was 
in  both  cases  the  same;  but  he  says 
that  as  Noah  owed  his  salvation  tT 
water,  so  there  is  an  important  sense 
in  which  water  is  employed  in  ours. 
There  is  in  certain  respects — he  does 
not  say  in  all  respects — a  resemblance 
between  the  agency  of  water  in  the 
salvation  of  Noah,  and  the  agency  of 
water  in  our  salvation.  In  both  cases 
water  is  employed,  though  it  may  not 
be  that  it  is  in  the  same  manner,  or 
with  precisely  the  same  efficacy. 

21.  The  like  whereunto,  even  bap- 
tism, doth  also  now  save  us.  There 
are  some  various  readings  here  in  the 
Greek  text,  but  the  sense  is  not  es- 
sentially varied.  Some  have  proposed 
to  read  (^)  to  which,  instead  of  (6) 
which,  so  as  to  make  the  sense  « the 
antetype  to  which  baptism  now  also 
saves  us.'  The  antecedent  to  the  rela- 
tive, whichever  word  is  used,  is  clearly 
not  the  ark,  but  water,  and  the  idea  is, 
that  as  Noah  was  saved  by  water,  so 
there  is  a  sense  in  which  water  is  made 
instrumental  in  our  salvation.  The 
mention  of  water  in  the  case  of  Noah 
in  connection  with  his  being  saved, 
by  an  obvious  association  suggested  to 
the  mind  of  the  apostle  the  use  of  water 
in  our  salvation,  and  hence  led  him  to 
make  the  remark  about  the  connection 
of  baptism  with  our  salvation.  The 
Greek  word  here  rendered  Jigure 
{avtitvTiov)  antetype,  means  properly 
resisting  a  blow  or  impression  (from 
avti  and  r'vTtoj)  ;  that  is,  hard,  solid. 
In  the  New  Testament,  however,  it  is 
used  in  a  different  sense,  and  (dm) 
anti,  in  composition,  implies  resem- 
blance, correspondence  ;  and  hence  the 
word  means  formed  afier  a  type  ot 


A.  D.  60.]  CHAPTER  III.  207 

cave  us  (not  the  putting  away  of   the  filth  of  the  flesh,  but  the  an- 


model ;  like  ,•  corresponding ;  I  fiat 
which  corresponds  to  a  type.  Rob. 
Lex.  The  word  occurs  only  in  this 
place  and  Heb.  ix.  24,  rendered ^^?f res. 
The  meaning  here  is,  that  baptism  cor- 
responded to,  or  had  a  resemblance  to, 
the  water  by  which  Noah  was  saved  ; 
.  or  that  there  was  a  use  of  water  in  the 
one  case  which  corresponded  in  some 
respects  to  the  water  that  was  used  in 
the  other,  to  wit,  in  effecting  salvation. 
The  apostle  docs  not  say  that  it  cor- 
responded in  all  respects:  in  respect, 
e.  g.,  to  quantity,  or  to  the  manner  of 
the  application,  or  to  the  efficacy  ;  but 
there  is  a  sense  in  which  water  performs 
an  important  part  in  our  salvation,  as 
it  did  in  his.  IF  Baptism.  Not  the 
mere  application  of  water,  for  that  idea 
the  apostle  expressly  disclaims,  when 
he  says  that  it  involves  not '  the  putting 
away  the  filth  of  the  flesh,  but  the  an- 
swer of  a  good  conscience  toward  God.' 
The  sense  is,  that  baptism,  including  all 
that  is  properly  meant  by  Baptism  as  a 
religious  rite;  that  is,  baptism  adminis- 
tered in  'connection  with  true  repent- 
ance, and  true  faith  in  the  Lord  Jesus, 
and  when  it  is  properly  a  symbol  of 
the  putting  away  of  sin,  and  of  the 
renewing  influences  of  the  Holy  Spirit, 
and  an  act  of  unreserved  dedication  to 
i  God,  now  saves  us.  On  the  meaning 
of  the  word  baptism,  see  Notes  on 
Matt.  iii.  6.  IT  Doth  also  now  save  us. 
The  water  saved  Noah  and  his  family 
from  perishing  in  the  flood,  to  wit,  by 
bearing  up  the  ark.  Baptism,  in  the 
proper  sense  of  the  term,  as  above 
explained,  where  the  water  used  is  a 
symbol,  in  like  manner  now  saves  us; 
that  is,  the  water  is  an  emblem  of  that 
purifying  by  which  we  are  saved.  It 
may  be  said  to  save  us,  not  as  the 
meritorious  cause,  but  as  the  indispens- 
able condition  of  salvation.  No  man 
car  be  saved  without  I  hat  regenerated 
ana  purified  heart  of  which  baptism  is 
the  appropriate  s;;mbol,  and  when   it 


would  be  proper  to  administer  that  or- 
dinance. The  apostle  cannot  have 
meant  that  water  saves  us  in  the  samt 
way  in  which  it  saved  Noah,  for  that 
cannot  be  true.  It  is  neither  the  same 
in  quantity,  nor  is  it  applied  in  the 
same  way,  nor  is  it  efficacious  in  the 
same  manner.  It  is  indeed  connected 
with  our  salvation  in  its  own  proper 
way,  as  an  emblem  of  that  purifying 
of  the  heart  by  which  we  are  saved. 
Thus  it  corresponds  with  the  salvation 
of  Noah  by  water,  and  is  the  (avrtrvrtov) 
antetype  of  that.  Not*  does  it  mean 
that  the  salvation  of  Noah  by  water 
was  designed  to  be  a  type  of  Christian 
baptism.  There  is  not  the  least  evi- 
dence of  that ;  and  it  shoifld  not  be 
affirmed  without  proof.  The  apostle 
saw  a  resemblaiice  in  some  respects 
between  the  one  and  the  other;  such  a 
resemblance  that  the  one  naturally  sug- 
gested the  other  to  his  mind,  and  the 
resemblance  was  so  important  as  to 
make  it  the  proper  ground  of  remark. 
The  points  of  resemblance  in  the  two 
cases  seem  to  have  been  these  :  (L) 
There  was  salvation  in  both ;  Noah 
was  saved  from  death,  and  we  from 
hell.  (2.)  Water  is  employed  in  both 
cases — in  the  case  of  Noah  to  uphold 
the  ark  ;  in  ours  to  be  a  symbol  of  our 
purification.  (3.)  The  water  in  both 
cases  is  connected  with  salvation  ;  in 
the  case  of  Noah  by  sustaining  the  ark; 
in  ours  by  being  a  symbol  of  salvation, 
of  purity,  of  cleansing,  of  that  by 
which  we  may  be  brought  to  God. 
The  meaning  of  this  part  of  the  verse, 
therefore,  may  be  thus  expressed  : 
'  Noah  and  his  family  were  saved  by 
water,  the  antetype  to  which  (to  wit, 
that  which  in  important  respects  corre- 
sponds to  that)  baptism  (not  the  put- 
ting away  of  the  filth  of  the  flesh,  or 
the  mere  application  of  material  water, 
but  that  purifying  of  the  heart  of  which 
it  is  the  appropriate  emblem)  now  saves 
us.'     IT  Not  the  putting  away  of  the 


208  I.  PETER, 

swer  of  a  good  conscience  "  to- 

a  Ac.  8.  37.     Ro.  ]0.  10. 


filth  of  the  Jlesh.  Not  a  mere  exter- 
nal washing,  however  solemnly  done. 
No  outward  ablution  or  purifying  saves 
us,  but  that  which  pertains  to  the  con- 
science. This  important  clause  is 
thrown  in  to  guard  the  statement  from 
the  abuse  to  which  it  would  otherwise 
be  liable,  the  supposition  that  baptism 
has  of  itself  a  purifying  and  saving 
power.  To  guard  against  this,  the 
apostle  expressly  declares  that  he  means 
much  more  than  a  mere  outward  appli- 
cation of  water!  IT  But  the  answer  of 
a  good  conscience  toward  God.  The 
word  here  rendered  answer  (i7tBpuitf^i.ta) 
means  properly  a  question,  an  inquiry. 
It  is  "  spoken  of  a  question  put  to  a 
convert  at  baptism,  or  rather  of  the 
whole  process  of  question  and  answer; 
that  is,  by  implication,  examination, 
ptofession."  Rob.  Lex.  It  is  designed 
to  mark  the  spiritual  character  of  the 
baptismal  rite  in  contrast  with  a  mere 
external  purification,  and  evidently  re- 
fers to  something  that  occurred  at  bap- 
tism ;  some  question,  inquiry,  or  ex- 
amination, that  took  place  then,  and  it 
would  seem  to  imply  (1.)  that  when 
baptism  was  performed  there  was  some 
question  or  inquiry  in  regard  to  the 
belief  of  the  camiidate ;  (2  )  that  an 
answer  was  expected  implying  that 
here  was  a  good  conscience  ;  that  is, 
hat  the  candidate  had  an  enlightened 
conscience,  and  was  sincere  in  his  pro- 
fession ;  and  (3,)  that  the  real  efficacy 
of  baptism,  or  its  power  in  saving  was 
not  in  the  mere  external  rite,  but  in  the 
state  of  the  heart,  indicated  by  the 
question  and  answer,  of  which  that  was 
the  emblem.  On  the  meaning  of  the 
phrase  '  a  good  conscience,'  see  Notes 
on  ver.  16  of  this  chapter.  Comp.  on 
this  verse,  Neander,  Geschich  der 
Pflanz.  u.  Leit.  der  chr.  Kirche,  i.  p. 
203.  seq.  in  Bibl.  Reposi.  iv.  272.  seq. 
It  is  in  the  highest  degree  probable  that 
Questions  would  b?  proposed  to  candi- 


[A.  D.  60. 

ward  God,)  by  the  resurrection 
of  Jesus  Christ 


dates  for  baptism  respecting  their  belief, 
and  we  have  an  instance  of  this  fact 
undoubtedly  in  the  case  before  us. 
How  extensive  such  examinations 
would  be,  what  points  would  l)e  em- 
braced, how  much  reference  there  was 
to  personal  experience,  we  have,  of 
course,  no  certain  means  of  ascertain- 
ing. We  may  suppose,  however,  that 
the  examination  pertained  to  what  con- 
stituted the  essential  features  of  the 
Christian  religion,  as  distinguished 
from  other  systems,  and  to  the  cordial 
belief  of  that  system  by  the  candidate. 
H  By  the  resurrection  of  Jesus  Christ. 
That  is,  we  are  saved  in  this  mannei 
through  the  resurrection  of  J*;sus 
Christ.  The  whole  efficiency  in  the 
case  is  derived  from  that.  If  he  had 
not  been  raised  from  the  dead,  baptism 
would  have  been  vain,  and  there  would 
have  been  no  power  to  save  us.  See 
this  illustrated  at  length  in  the  Notes 
on  Rom.  vi.  4,  5.  The  points,  there- 
fore, which  are  established  in  regard  to 
baptism  by  this  important  passage  are 
these:  (1.)  That  Christian  baptism  is 
not  a  mere  external  rite  \  a  mere  out- 
ward ablution  ;  a  mere  application  of 
water  (o  the  body.  It  is  not  contem- 
plated that  it  shall  bean  empty  form,  and 
its  essence  does  not  consist  in  a  mere 
'  putting  away  of  the  filth  of  the  flesh.' 
There  is  a  work  to  be  done  in  respect 
to  the  conscience  which  cannot  be 
reached  by  the  application  of  water 
(2.)  That  there  was  an  examination 
among  the  early  Christians  when  a 
candidate  was  about  to  be  baptized,  and 
of  course  such  an  examination  is  pro- 
per now.  Whatever  was  the  ground 
of  the  examination,  it  related  to  that 
which  existed  before  the  baptism  was 
administered.  It  was  not  expected 
that  it  should  be  accomplished  by  the 
baptism.  There  is,  therefore,  implied 
evidence  here  that  there  was  no  reliance 
placed  on  that  ordinance  to  produce 


A.  D.  60.] 


CHAPTER  HI. 


22  Who  is  gone  into  heaven, 
and  is  on  the  right  hand  of  God  ; 

a  Ep.  1.  21. 


that  which  constituted  the  '  answer  of 
a  good  conscience ;'  in  other  words, 
that  it  was  not  supposed  to  have  an 
efficacy  to  produce  that  of  itself,  and 
was  not  a  converting  or  regenerating 
ordinance.  (3.)  The  'answer'  which 
was  returned  in  the  inquiry,  was  to  be 
such  as  indicated  a  good  conscience ; 
that  is,  as  Bloomfield  expresses  it, 
(New  Tes.  in  loc.)  "that  which  enables 
us  to  return  such  an  answer  as  springs 
from  a  good  conscience  towards  God, 
which  can  be  no  other  than  the  inward 
change  and  renovation  wrought  by  the 
Spirit."  It  was  supposed,  therefore, 
that  there  would  be  an  internal  work 
of  grace;  that  there  would  be  much 
more  than  an  outward  rite  in  the  whole 
transaction.  The  application  of  water 
is,  in  fact,  but  an  emblem  or  symbol 
of  that  grace  in  the  heart,  and  is  to  be 
administered  as  denoting  that.  It  does 
not  convey  grace  to  the  soul  by  any 
physical  efficacy  of  the  water.  It  is  a 
symbol  of  the  purifying  influences  of 
religion,  and  is  made  a  means  of  grace 
in  the  same  way  as  obedience  to  any 
other  of  the  commands  of  God.  (4.) 
There  is  no  efficacy  in  the  mere  appli- 
cation of  water  in  any  form,  or  with 
any  ceremonies  of  religion,  to  put 
away  sin.  It  is  the  '  good  conscience,' 
the  renovated  heart,  the  purified  soul, 
of  which  baptism  is  the  emblem,  that 
furnishes  evidence  of  the  divine  ac- 
ceptance and  favour.  Comp.  Heb.  ix. 
9,  10.  There  must  be  a  deep  in- 
ternal work  on  the  soul  of  man  in 
order  that  he  may  be  acceptable  to  God, 
and  when  that  is  wanting  no  external 
rite  is  of  any  avail.  Yet  (.5.)  it  does 
not  follow  from  this  that  baptism  is  of 
no  importance.  The  argument  of  the 
apostle  here  is,  that  it  is  of  great  im- 
portance. Noah  wg-  saved  by  water; 
•nd  so  baptism  has  an  important  con- 
18* 


209 

authorities    and 


angels   °    and 

powers  being  made  subject  unto 

him. 


nection  with  our  salvation.  As  watei 
bore  up  the  ark,  and  was  the  means  of 
saving  Noah,  so  baptism  by  water  is 
the  emblem  of  our  salvation,  and  when 
administered  in  connection  with  a 
'  good  conscience,'  that  is,  with  a  reno- 
vated heart,  it  is  as  certainly  connected 
with  our  salvation  as  the  sustaining 
waters  of  the  flood  were  with  the  sal- 
vation of  Noah.  No  man  can  prove 
from  the  Bible  that  baptism  has  no  im- 
portant connection  with  salvation  ;  and 
no  man  can  prove  that  by  neglecting 
it,  he  will  be  as  likely  to  obtain  the 
divine  favour  as  he  would  by  observing 
it.  It  is  a  meajis  of  exhibiting  great 
and  important  truths  in  an  impressive 
manner  to  the  soul ;  it  is  a  means 
of  leading  the  soul  to  an  entire  dedi- 
cation to  a  God  of  purity ;  it  is  a 
means  through  which  God  manifests 
himself  to  the  soul,  and  through  which 
he  imparts  grace  as  he  does  in  all 
other  acts  of  obedience  to  his  command- 
ments. 

22.  Who  is  gone  into  heaven.  Notes 
on  Acts  i.  9.  t  And  is  on  the  right 
hand  of  God.  Notes  on  Mark  xvi.  19. 
1  Angels  and  authorities  and  powers 
being  made  subject  unto  him.  See 
Notes  on  Eph.  i.  20,  21.  The  reason 
why  the  apostle  here  adverts  to  the  fact 
that  the  Lord  Jesus  is  raised  up  to  the 
right  hand  of  God,  and  is  so  honoured 
in  heaven,  seems  to  have  been  to  en- 
courage those  to  whom  he  wrote  to 
persevere  in  the  service  of  God.  though 
they  were  persecuted.  The  Lord  Jesus 
was  in  like  manner  persecuted.  He 
was  reviled,  and  rejected,  and  put  to 
death.  Yet  he  ultimately  triumphed. 
He  was  raised  from  the  dead,  and  was 
exalted  to  the  highest  place  of  honour 
in  the  universe.  Even  so  they,  if  they 
did  not  faint,  might  hope  to  come  off 
in    the   end    triumphant.      As   Noah« 


210 


I.  PETER. 


[A.  D.  60. 


who  had  been  faithful  and  steadfast 
when  surrounded  by  a  scoffing  world, 
was  at  last  preserved  by  his  faith  from 
ruin ;  and  as  the  Redeemer,  though 
persecuted  and  put  to  death,  was  at  last 
exalted  to  the  right  hand  of  God,  so 
would  it  be  with  them  if  they  bore  their 
trials  patiently,  and  did  not  faint  or  fail 
in  the  persecutions  which  they  en- 
dured. 

In  view  of  the  exposition  in  vs.  1 
And  2,  we  may  remark,  (1.)  That  it  is 
our  duty  to  seek  the  conversion  and 
salvation  of  our  impenitent  relatives 
and  friends.  All  Christians  have  rela- 
tives and  friends  who  are  impenitent ; 
it  is  a  rare  thing  that  some  of  the  mem- 
bers of  their  own  families  are  not  so. 
In  most  families,  even  Christian  fami- 
lies, there  is  a  husband  or  a  wife,  a 
father  or  a  mother,  a  son  or  daughter, 
a  brother  or  sister,  who  is  not  converted. 
To  all  such,  they  who  are  Christians 
owe  important  duties,  and  there  is  none 
more  important  than  that  of  seeking 
their  conversion.  That  this  is  a  duty 
is  clearly  implied  in  this  passage  in 
reference  to  a  wife,  and  for  the  same 
reason  it  is  a  duty  in  reference  to  all 
other  persons.  It  may  be  further  ap- 
parent from  these  considerations  :  (a) 
It  is  an  important  part  of  the  business 
of  all  Christians  to  seek  the  salvation 
of  others.  This  is  clearly  the  duty  of 
ministers  of  the  gospel ;  but  it  is  no 
less  the  duty  of  all  who  profess  to  be 
followers  of  the  Saviour,  and  to  take 
him  as  their  example  and  guide.  Comp. 
James  v.  19,  20.  (b)  It  is  a  duty  pe- 
culiarly devolving  on  those  who  have 
relatives  who  are  unconverted,  on  ac- 
count of  the  advantages  which  they 
have  for  doing  it.  They  are  with  them 
constantly  ;  they  have  their  confidence 
and  affection  ;  they  can  feel  more  for 
them  than  any  one  else  can  ;  and  if 
ihej/  are  not  concerned  for  their  salva- 
tion, they  cannot  hope  that  any  others 
will  be.  (c)  It  is  not  wholly  an  im- 
proper motive  to  seek  their  salvation 
fijva   tne  happiness   which    it  would 


confer  on  those  who  are  already  Chris- 
tians. It  is  not  improper  that  a  wife 
should  be  stimulated  to  desire  the  con- 
version of  her  husband  from  the  in- 
creased enjoyment  which  she  would 
have  if  her  partner  in  life  were  united 
with  her  in  the  same  hope  of  heaven, 
and  from  the  pleasure  which  it  would 
give  to  enjoy  the  privilege  of  religious 
worship  in  the  family,  and  the  aid 
which  would  be  furnished  in  training 
up  her  children  in  the  Lord.  A  Chris- 
tian wife  and  mother  has  important 
duties  to  perform  towards  her  children  ; 
it  is  not  improper  that  in  performing 
those  duties  she  should  earnestly  desire 
the  co-operation  of  her  partner  in  life. 
(2.)  Those  who  have  impenitent 
husbands  and  friends  should  be  encou- 
raged in  seeking  their  conversion.  It 
is  plainly  implied  (vs.  1,  2)  that  it  was 
not  to  be  regarded  as  a  hopeless  thing, 
but  that  in  all  cases  they  were  to  regard 
it  as  possible  that  unbelieving  husbands 
might  be  brought  to  the  knowledge  of 
the  truth.  If  this  is  true  of  husbands, 
it  is  no  less  true  of  other  friends.  We 
should  never  despair  of  the  conversion 
of  a  friend  as  long  as  life  lasts,  however 
far  he  may  be  from  the  path  of  virtue 
and  piety.  The  grounds  of  encourage- 
ment are  such  as  these:  (o)  You  have 
an  injiuence  over  them  which  no  other 
one  has,  and  that  influence  may  be  re- 
garded as  capital,  which  will  give  you 
great  advantages  in  seeking  their  con- 
version, {b)  You  have  access  to  them 
at  times  when  their  minds  are  most 
open  to  serious  impressions.  Every 
man  has  times  when  he  may  be  ap- 
proached on  the  subject  of  religion ; 
when  he  is  pensive  and  serious ;  when 
he  is  disappointed  and  sad ;  when  the 
affairs  of  this  world  do  not  go  well  with 
him,  and  his  thoughts  are  drawn  along 
to  a  better.  There  are  times  in  the 
life  of  every  man  when  he  is  ready  to 
open  his  mind  to  a  friend  on  the  sub- 
ject of  religion,  and  when  he  would 
be  glad  of  a  word  of  friendly  counse 
and   encouragement.     It   is   murh   ro 


A.  D.  60.] 


CHAPTER  III. 


211 


have  access  to  a  man  at  such  times, 
(c)  If  all  the  facts  were  known  which 
have  occurred,  there  would  be  no  lack 
of  encouragement  to  labour  for  the 
conversion  of  impenitent  relatives  and 
friends.  Many  a  husband  owes  his 
salvation  to  the  persevering  solicitude 
and  prayers  of  a  wife ;  many  a  son 
will  enter  heaven  because  a  mother 
never  ceased  to  pray  for  his  salvation, 
even  when  to  human  view  there  seemed 
no  hope  of  it. 

(3.)  We  may  learn  (vs.  1,  2)  what 
are  the  principal  means  by  which  we 
are  to  hope  to  secure  the  conversion  and 
salvation  of  impenitent  friends.  It  is 
to  be  mainly  by  a  pure  life  :  by  a  holy 
walk  ;  by  a  consistent  example.  Con- 
versation, properly  so  called,  is  not  to 
be  regarded  as  excluded  from  those 
means,  but  the  main  dependence  is  to 
be  on  a  holy  life.  This  is  to  be  so  be- 
cause (a)  Most  persons  form  their  no- 
tions of  religion  from  what  they  see  in 
the  lives  of  its  professed  friends.  It  is 
not  so  much  what  they  hear  in  the 
pulpit,  for  they  regard  preaching  as  a 
mere  professional  business,  by  which  a 
man  gets  a  living;  not  so  much  by 
books  in  defence  and  explanation  of 
religion,  for  they  seldom  or  never  read 
them ;  not  by  what  religion  enabled 
the  martyrs  to  do,  for  they  may  have 
scarcely  heard  the  names  of  even  the 
most  illustrious  of  the  martyrs;  but  by 
what  they  see  in  the  walk  and  conver- 
sation of  those  who  profess  to  be  Chris- 
tians, especially  of  those  who  are  their 
near  relations.  The  husband  is  form- 
ing his  views  of  religion  constantly 
from  what  he  sees  on  the  brow  and  in 
the  eye  of  his  professedly  Christian 
wife  ;  the  brother  from  what  he  sees  in 
his  sister ;  the  child  from  what  he  sees 
in  the  parent,  (b)  Those  who  profess 
to  be  Chris'^ans  have  an  opportunity 
of  showing  the  power  of  religion  in  a 
way  which  is  superior  to  any  abstract 
argument.  It  controls  their  temper; 
U  makes  them  kind  and  gentle ;  it  sus- 
tains them  in  trial;  it  prompts  them 


to  deeds  of  benevolence ;  it  disposes 
them  to  be  contented,  to  be  forgiving, 
to  be  patient  in  the  reverses  of  life. 
Every  one  may  thus  be  always  doing 
something  to  make  an  impression  fa- 
vourable to  religion  on  the  minds  of 
others.  Yet  it  is  also  true  that  much 
may  "be  done  and  should  be  done  for 
the  conversion  of  others,  by  conversa- 
tion properly  so  called,  or  by  direct 
address  and  appeal.  There  is  nothing, 
however,  which  requires  to  be  managed 
with  more  prudence  than  conversation 
with  those  who  are  not  Christians,  or 
direct  efforts  to  lead  them  fo  attend  to 
the  subject  of  religion.  In  regard  to 
this,  it  may  be  observed,  (a)  That  it 
does  no  good  to  be  always  talking  with 
them.  Such  a  course  only  produces 
disgust.  (6)  It  does  no  good  to  talk 
to  them  at  unseasonable  and  impropci 
times.  If  they  are  specially  engaged 
in  their  business,  and  would  not  like 
to  be  interrupted;  if  they  are  in  com- 
pany with  others,  or  even  with  their 
family  ;  it  does  little  good  to  attempt  a 
conversation  with  them.  It  is  '  the 
word  that  is  fitly  spoken  that  is  like 
apples  of  gold  in  pictures  of  silver.' 
Prov.  XXV.  11.  (c)  It  does  no  good  to 
scold  them  on  the  subject  of  religion, 
with  a  view  to  make  them  Christians. 
In  such  a  case  you  show  a  spirit  the 
very  reverse  of  that  religion  which  you 
are  professedly  endeavouring  to  per- 
suade them  to  embrace,  (d)  All  con- 
versation with  impenitent  sinners  should 
be  kind,  and  tender,  and  respectful.  It 
should  be  addressed  to  them  when  they 
will  be  disposed  to  listen  ;  usually 
when  they  are  alone ;  and  especially 
when  from  trials  or  other  causes  they 
may  be  in  such  a  state  of  mind  tha 
they  will  be  willing  to  listen.  It  may 
be  added  that  impenitent  sinners  are 
much  more  frequently  in  such  a  state 
of  mind  than  most  Christians  suppose, 
and  that  they  often  wonder  that  theii 
Christian  friends  do  not  speak  to  them 
about  the  salvation  of  the  soul. 

From   the  exposition  given  of  tLa 


212 


I.  PETER. 


[A.  D.  60. 


important  verses  18 — 21,  we  may  di 
rive  the  following  inferences  : 

(1.)  The  pre-existence  of  Christ.  If 
he  preached  to  the  antediluvians  in  the 
time  of  Noah,  he  must  have  had  an 
existence  at  that  time. 

(2.)  His  divinity.  If  he  was  'quick- 
ened' or  restored  to  life  by  his  own  ex- 
'alted  nature,  he  must  be  divine ;  for 
there  is  no  more  inalienable  attribute 
of  ihe  Deity  than  the  power  of  raising 
the  dead, 

(3.)  If  Christ  preached  to  the  heathen 
world  in  the  time  of  Noah,  for  the 
same  reason  it  may  be  regarded  as  true 
that  a//  the  messages  which  are  brought 
to  men,  calling  them  to  repentance,  in 
any  age  or  country,  are  through  him. 
Thus,  it  was  Christ  who  spake  by  the 
prophets  and  by  the  apostles ;  and  thus 
he  speaks  now  by  his  ministers. 

(4.)  If  this  interpretation  is  well- 
founded,  it  takes  away  one  of  the 
strongest  supports  of  the  doctrine  of 
purgatory.  There  is  no  stronger  pas- 
sage of  the  Bible  in  support  of  this 
doctrine  than  the  one  before  us  ;  and 
if  this  does  not  countenance  it,  it  may 
be  salely  affirmed  that  it  has  not  a 
shadow  of  proof  in  the  sacred  Scrip- 
tures. 

(5.)  It  follows  that  there  is  no  hope 
or  prospect  that  the  gospel  will  be 
preached  to  those  who  are  lost.  This 
is  the  uTi/i/  passage  in  the  Bible  that 
could  be  sup[)()sed  to  teach  any  such 
doctrine ;  and  if  the  interpretation 
above  proposed  be  correct,  this  fur- 
nishes no  ground  of  belief  that  if  a 
man  dies  impenitent  he  will  ever  be 
favoured  with  another  offer  of  mercy. 
This  interpretation  also  accords  with 
all  the  other  representations  in  the 
Bible.  "  As  the  tree  falleth,  so  it  lies." 
"  He  that  is  holy,  let  him  be  holy  still  ; 
and  he  that  is  filthy,  let  him  be  filthy 
still."  All  the  representations  in  the 
Bible  irad  us  to  suppose  that  the  eternal 
destiny  of  the  soul  after  death  is  fixed, 
and  that  the  only  change  which  can 
f  vei  occur  in  the  future  state  is  that 


which  will  be  produced  by  bevelope* 
ment:  the  developement  of  the  prin- 
ciples of  piety  in  heaven  ;  the  devel- 
opement of  the  principles  of  evil  in 
hell. 

(6.)  It  follows,  that  if  there  is  not  a 
place  of  pur ga  fori/  in  the  future  world, 
there  is  a  place  of  punishment.  If  the 
word  pj-ison,  in  the  passage  before  us, 
does  not  mean  purgatory,  and  does  not 
refer  to  a  detention  with  a  prospect  or 
possibility  of  release,  it  must  refer  to 
detention  of  ancrther  kind,  and  for  an- 
other purpose,  and  that  can  be  only 
with  reference  'to  the  judgment  of  the 
great  day.'  2  Pet.  ii.  14.  Jude  6.  From 
that  gloomy  prison  there  is  no  evidence 
that  any  have  been,  or  will  be,  released. 

(7.)  Men  should  embrace  the  gospel 
at  once.  Now  it  is  offered  to  them  ; 
in  the  future  world  it  will  not  be.  But 
even  if  it  could  be  proved  that  the 
gospel  would  be  offered  to  them  in  the 
future  world,  it  would  be  belter  to  em- 
brace ii  now.  Why  should  men  go 
down  to  that  world  to  suffer  long  before 
they  become  reconciled  to  God  ?  Why 
choose  to  taste  the  sorrows  of  hell  be- 
fore they  embrace  the  offers  of  mercy  1 
Why  go  to  that  world  of  wo  at  alii 
Are  men  so  in  love  with  suffering  and 
danger  that  they  esteem  it  wise  to  go 
down  to  that  dark  prison-house,  with 
the  intention  or  the  hope  that  the  gos- 
pel may  be  offered  to  them  there,  and 
that  when  there  they  may  be  disposed 
to  embrace  it  1  Even  if  it  could  be 
shown,  therefore,  that  they  might  again 
hear  the  voice  of  mercy  and  salvation, 
how  much  wiser  would  it  be  to  hearken 
to  the  voice  now,  and  become  reconciled 
to  God  here,  and  never  experience  in 
any  way  the  pangs  of  the  second  death! 
But  of  any  such  offer  of  mercy  in  the 
world  of  despair,  the  Bible  contains  no 
intimation,  and  he  who  goes  to  the 
eternal  world  unreconcileJ  to  God, 
perishes  for  ever.  The  moment  when 
he  crosses  the  line  between  time  and 
eternity,  he  goes  for  ever  beyond  th» 
boundaries  of  hope. 


A.D.60.]  CHAPTER  IV. 

CHAPTER  IV. 

FORASMUCH  then  as  Christ 
hath  suffered  for  us  in  the 
flesh,   arm    yourselves   likewise 


CHAPTER  IV. 

ANALYSIS    OF    THE    CHAPTER. 

This  chapter  relates  principally  to 
the  manner  in  which  those  to  whom 
the  apostle  wrote  ought  to  bear  their 
trials,  and  to  the  encouragements  to  a 
holy  life  notwithstanding  their  persecu- 
tions. He  had  commenced  the  subject 
in  the  preceding  chapter,  and  had  re- 
ferred them  particularly  to  the  example 
of  the  Saviour.  His  great  solicitude 
was,  that  if  they  suffered  it  should  not 
be  for  crime,  and  that  their  enemies 
should  not  be  able  to  brijig  any  well- 
founded  accusation  against  them.  He 
would  have  them  pure  and  harmless; 
patient  and  submissive;  faithful  in  the 
performance  of  their  duties,  and  confi- 
dently looking  forward  to  the  time 
when  they  should  be  delivered.  He 
exhorts  them,  therefore,  to  the  follow- 
ing things;  (a)  To  arm  themselves 
with  the  same  mind  that  was  in  Christ; 
to  consider  that  the  past  time  of  their 
lives  was  enough  for  them  to  have 
wrought  the  will  of  the  flesh,  and  that 
now  it  was  their  duty  to  be  separate 
from  the  wicked  world,  in  whatever 
light  the  world  might  regard  their  con- 
duct— remembering  that  they  who  ca- 
lumniated them  must  soon  give  account 
to  God.  vs.  1 — 6.  (6)  He  reminds 
them  that  the  end  of  all  things  was  at 
hand,  and  that  it  became  them  to  be 
sober,  and  watch  unto  prayer,  ver.  7. 
(c)  He  exhorts  them  to  the  exercise  of 
mutual  love  and  hospitality — virtues 
eminently  useful  in  a  time  of  persecu- 
tion and  affliction,  vs.  8,  9.  (rf)  He 
exhorts  them  to  a  performance  of  every 
duty  with  seriousness  of  manner,  and 
fidelity — whether  it  were  in  preaching, 
or  in  dispensing  alms  to  the  poor  and 
needy,  vs.  10,  1 1,  (c)  He  tells  them 
not  to  think  it  strange  that  they  were 


213 

with  the  same  mind :  "  for  he  * 
that  hath  suffered  in  the  flesh 
hath  ceased  from  sin  : 

a  Ph.  2.  5.  b  Ro.  6.  2,  7. 


called  to  pass  through  fiery  trials,  nor 
to  supposQ  that  any  unusual  thing  had 
happened  to  them  ;  reminds  them  that 
ihey  only  partook  of  Christ's  sufferings, 
and  that  it  was  to  be  regarded  as  a  fa- 
vour if  any  one  suffered  as  a  Christian 
and  presses  upon  them  the  thought 
that  they  ought  to  be  careful  that  none 
of  them  suffered  for  crime,  vs.  12 — 16. 
(/)  He  reminds  them  that  the  right- 
eous would  be  saved  with  difficulty, 
and  that  the  wicked  would  certainly  be 
destroyed  ;  and  exhorts  them,  therefore, 
to  commit  the  keeping  of  their  souls  to 
a  faithful  Creator,  vs.  18,  19. 

1.  Forasmuch  then  as  Christ  hath 
suffered  for  us  in  the  Jlesh.  Since  he 
as  a  man  has  died  for  us.  Notes,  ch. 
iii.  18.  The  design  was  to  set  the 
suffering  Redeemer  before  them  as  an 
example  in  their  trials.  IT  Arm  your' 
selves  likewise  with  the  same  mind. 
That  is,  evidently,  the  same  mind  that 
he  evinced — a  readiness  to  suffer  in  the 
cause  of  religion,  a  readiness  to  die  as 
he  had  done.  This  readiness  to  suffer 
and  die,  the  apostle  speaks  of  as  ar- 
mour, and  having  this  is  represented 
as  being  armed.  Armour  is  put  on  for 
offensive  or  defensive  purposes  in  war ; 
and  the  idea  of  the  apostle  here  is,  that 
that  state  of  mind  when  we  are  ready 
to  meet  with  persecution  and  trial,  and 
when  we  are  ready  to  die,  will  answer 
the  purpose  of  armour  in  engaging  in 
the  conflicts  and  strifes  which  pertain 
to  us  as  Christians,  and  especially  in 
meeting  with  persecutions  and  trials. 
We  are  to  put  on  the  same  fortitude 
which  the  Lord  Jesus  had,  and  this 
will  be  the  best  defence  against  our 
foes,  and  the  best  security  of  victory. 
IT  For  he  that  hath  suffered  in  the 
Jlesh  hath  ceased  from  sin.  Com  p. 
Notes  on  Rom.  vi.  7.  To  <  suffer  in 
the  flesh'  is  to  die.   The  expression  hers 


214 


2  That  *  he  no  longer  should 
live  the  rest  of  his  time  in  the 

a  2  Co.  5.  15.        b  1  Co.  6.  11.     Tit.  3.  3. 


I.PETER.  [A.  D.60. 

flesh  to  the  lusts  of  men,  but  to 
the  will  of  God. 

3  For  ^  the  time  past  of  our 


has  a  proverbial  aspect,  and  seems  to 
have  meant  something  like  this:  «  when 
a  man  is  dead,  he  will  sin  no  more  ;' 
referring  of  course  to  the  present  life. 
So  if  a  Christian  becomes  dead  in  a 
moral  sense — dead  to  this  world,  dead 
by  being  crucified  with  Christ  (see 
Notes  on  Gal.  ii.  20) — he  may  be  ex- 
pected to  cease  from  sin.  The  reason- 
ing is  based  on  the  idea  that  there  is 
such  a  union  between  Christ  and  the 
believer  that  his  death  on  the  cross  se- 
cured the  death  of  the  believer  to  the 
world.  Comp.  2  Tim.  ii.  11.  Col.  ii. 
20  ;  iii.  3. 

2.  Tkat  he  no  longer  should  live. 
That  is,  he  has  become,  through  the 
death  of  Christ,  dead  to  the  world  and 
to  the  former  things  which  influenced 
him,  in  order  that  he  should  hereafter 
live  not  to  the  lusts  of  the  flesh.  See 
Notes  on  2  Cor.  v.  1 5.  H  The  rest  of 
his  time  in  the  Jiesh.  The  remainder 
of  the  time  that  he  is  to  continue  in 
the  flesh ;  that  is,  that  he  is  to  live  on 
the  earth.  IT  To  the  lusts  of  men. 
Such  lusts  as  men  commonly  live  for 
and  indulge  in.  Some  of  these  are  enu- 
merated in  the  following  verse.  IT  But 
to  the  will  of  God.  In  such  a  manner 
as  God  commands.  The  object  of  re- 
demption is  to  rescue  us  from  being 
swayed  by  wicked  lusts,  and  to  bring 
us  to  be  conformed  wholly  to  the  will 
of  God. 

3.  For  the  time  past  of  our  life  may 
suffice  us.  '  We  have  spent  sufficient 
time  in  indulging  ourselves,  and  fol- 
lowing our  wicked  propensities,  and 
we  should  hereafter  live  in  a  different 
manner.'  This  does  not  mean  that  it 
was  ever  proper  thus  to  live,  but  that, 
as  we  would  say,  '  we  have  had  enough 
of  these  thl-^gs ;  we  have  tried  them  ; 
there  is  no  reason  why  we  should  in- 
dulge in  them  any  more.'  An  expres- 
sion quite  similar  to  this  occurs  in  Ho- 


race— Lusisti  satis,  edisti  satis,  atque 
bibisti.  Tempus  abire  tibi  est,  etc. 
Epis.  ii.  213.  IT  To  have  wrought  the 
will  of  the  Gentiles.  This  does  not 
mean  to  be  subservient  to  their  will, 
but  to  have  done  what  they  willed  to 
do  ;  that  is,  to  live  as  they  did.  Thai 
the  Gentiles  or  heathen  lived  in  the 
manner  immediately  specified,  see  de- 
monstrated in  the  Notes  on  Rona.  i. 
21 — 32.  IT  When  we  walked  in  lasci- 
viousness.  When  we  lived  in  the  in- 
dulgence of  corrupt  passions — the  word 
walk  being  often  used  in  the  Scriptures 
to  denote  the  manner  of  life.  On  the 
word  lasciviousness,  see  Notes  on  Rom. 
xiii.  13.  The  apostle  says  we,  not  as 
meaning  that  he  himself  had  been  ad- 
dicted to  these  vices,  but  as  speaking 
of  those  who  were  Christians  in  gene- 
ral. It  is  common  to  say  that  we  lived 
so  and  so,  when  speaking  of  a  collec- 
tion of  persons,  without  meaning  that 
each  one  was  guilty  of  all  the  practices 
enumerated.  See  Notes  on  1  Thess. 
iv.  17,  for  a  similar  use  of  the  word  we. 
The  use  of  the  word  we  in  this  place 
would  show  that  the  apostle  did  not 
mean  to  set  himself  up  as  better  than 
they  were,  but  was  willing  to  be  iden- 
tified with  them.  Tf  Lusts.  The  in- 
dulgence of  unlawful  desires.  Notes, 
Rom.  i.  24.  IT  Excess  of  wine.  The 
word  here  used  (olvofy^JvyCa)  occurs  no- 
where else  in  the  New  Testament.  It 
properly  means  overflowing  of  wine 
(plvoi,  wine,  and  ^%vui,  to  overflow)  ; 
then  wine-drinking; drunkenness.  That 
this  was  a  common  vice,  need  not  be 
proved.  Multitudes  of  those  who  be- 
came Christians  had  been  drunkards, 
for  intemperance  abounded  in  all  the 
heathen  world.  Comp.  I  Cor.  vi.  9 — 
11.  It  should  not  be  inferred  here 
from  the  English  translation,  'excess 
of  wine,'  that  wine  is  improper  onlj 
when  used  to  excess,  or  that  the  mod» 


A.D.  60.] 


CHAPTER  IV. 


215 


liXe  may  suffice  us  to  have 
wrought  the  will  of  the  Gentiles, 
when  we  walked   in   lascivious- 


rate  use  of  wine  is  proper.  Whatever 
may  be  true  on  that  point,  nothing  can 
be  determined  in  regard  to  it  from  the 
use  of  this  word.  The  apostle  had  his 
eye  on  one  thing — on  such  a  use  of 
wine  as  led  to  intoxication ;  such  as 
they  had  indulged  in  before  their  con- 
version. About  the  impropriety  of  that, 
there  could  be  no  doubt.  Whether 
any  use  of  wine  by  Christians  or  other 
persons  was  lawful,  was  another  ques- 
tion. It  should  be  added,  moreover, 
that  the  phrase  <  excess  of  wine'  does 
not  precisely  convey  the  meaning  of  the 
original.  The  word  excess  would  na- 
turally imply  something  more  than  was 
needful ;  or  something  beyond  the  pro- 
per limit  or  measure ;  but  no  such  idea 
is  in  the  original  word.  That  refers 
merely  to  the  abundance  of  wine,  with- 
out any  reference  to  the  inquiry  whether 
there  was  more  than  was  proper  or  not. 
Tindal  renders  it,  somewhat  better, 
drunkenness.  So  Luther,  Trunkenheit, 
IT  RevelUngs.  Rendered  rioting  in 
Rom.  xiii.  13.  See  Notes  on  that  verse. 
The  Greek  word  (xw|aoj)  occurs  only 
here,  and  in  Rom.  xiii.  13,  and  Gal.  v. 
21.  It  medins  feasting,  revel ;  "  a  ca- 
rousing or  merry-making  after  supper, 
the  guests  often  sallying  into  the 
streets,  and  going  through  the  city  with 
torches,  music,  and  songs  in  honour 
of  Bacchus,"  &c.  Robinson,  Lex. 
The  word  would  apply  to  all  such 
nois^  and  boisterous  processions  now — 
scenes  wholly  inappropriate  to  the 
Christian.  U  Banquetings.  The  word 
heie  used  {rCotog')  occurs  nowhere  else 
in  the  New  Testament.  It  means 
properly  drinking  ,•  an  act  of  drink- 
ing ;  then  a  drinking  bout  ,•  drinking 
together.  The  thing  forbidden  by  it 
is  an  assembling  together  for  the  pur- 
pose of  drinking.  There  is  nothing 
in  this  word  referring  to  eating,  or  to 
banqueting,  as  the  term  is  now  com- 


ness,  lusts,  excess  of  wine,  re- 
vellings,  banquetings,  and  abo- 
minable idolatries : 

monly  employed.  The  idea  in  the 
passage  is,  that  it  is  improper  for  Chris- 
tians to  meet  together  for  the  purpose 
of  drinking — as  wine,  toasts,  &c.  The 
prohibition  would  apply  to  all  those 
assemblages  where  this  is  understood 
to  be  the  main  object.  It  would  forbid, 
therefore,  an  attendance  on  all  those 
celebrations  in  which  drinking  toasts 
is  understood  to  be  an  essential  part 
of  the  festivities,  and  all  those  where 
hilarity  and  joyfulness  are  sought  to 
be  produced  by  the  intoxicating  bowl. 
Such  are  not  proper  places  for  Chris- 
tians. ^  And  abominable  idolatries. 
Literally,  unlawful  idolatries  ;  that  is, 
unlawful  to  the  Jews,  or  forbidden  by 
their  laws.  Then  the  expression  is 
used  in  the  sense  of  wicked,  impious, 
since  what  is  unlawful  is  impious  and 
wrong.  That  the  vices  here  referred 
to  were  practised  by  the  heathen  world 
is  well  known.  See  Notes  on  Rom. 
i.  26 — 31.  That  many  who  became 
Christians  were  guilty  of  them  before 
their  conversion,  is  clear  from  this  pas- 
sage. The  fact  that  they  were  thus 
converted  shows  the  power  of  the  gos- 
pel, and  also  that  we  should  not  de- 
spair in  regard  to.  those  who  are  in- 
dulging in  these  vices  now.  They 
seem  indeed  almost  to  be  hopeless,  but 
we  should  remember  that  many  who 
became  Christians  when  the  gospel 
was  first  preached,  as  well  as  since, 
were  of  this  character.  If  they  were 
reclaimed  ;  if  those  who  had  been  ad- 
dicted to  the  gross  and  debasing  vices 
referred  to«here,  were  brought  into  the 
kingdom  of  God,  we  should  believe 
that  those  who  are  living  in  the  same 
manner  now  may  also  be  recovered. 
From  the  statement  made  in  this  veise 
that  <  the  time  past  of  our  lives  may 
suffice  to  have  wrought  the  will  of  the 
Gentiles,'  we  may  remark  that  th» 
same  may  be  said  by  all  CtKistians  oi 


21(5  I.  PETER.  [A.  D.  6a 

4  Wherein  *:hey  think  it  strange  that  ye  run  not  with  them  to  the 

themselves ,  the  sarrne  thing  is  true  of 
all  who  are  living  in  sin.  (I.)  It  is 
true  of  all  who  are  Christians,  and 
they  feel  it,  that  they  lived  long  enough 
in  sin.  (a)  They  made  a  fair  trial — 
many  of  them  with  ample  opportuni- 
ties;  with  abundant  wealth;  with  all 
that  the  fashionable  world  can  furnish  ; 
with  all  that  can  be  derived  from  low 
and  gross  indulgences.  Many  who 
are  now  Christians  had  opportunities 
of  living  in  splendour  and  ease;  many 
moved  in  gay  and  brilliant  circles ; 
many  occupied  stations  of  influence, 
or  had  brilliant  prospects  of  distinction  ; 
many  gave  indulgence  to  gross  propen- 
sities ;  many  were  the  companions  of 
the  vile  and  the  abandoned.  Those 
who  are  now  Christians,  take  the 
church  at  large,  have  had  ample  oppor- 
tunity of  making  the  fullest  trial  of 
what  sin  and  the  world  can  furnish. 
(6)  They  all  feel  that  the  past  is  enough 
for  this  manner  of  living.  It  is  » suffi- 
cient' to  satisfy  them  that  the  world 
^annot  furnish  what  the  soul  demands, 
rhey  need  a  better  portion ;  and  they 
can  now  see  that  there  is  no  reason 
why  they  should  desire  to  continue  the 
experiment  in  regard  to  what  the  world 
can  furnish.  On  that  unwise  and 
wicked  experiment  they  have  expended 
time  enough  ;  and  satisfied  with  that, 
they  desire  to  return  to  it  no  more. 
(2.)  The  same  thing  is  true  of  the 
wicked — of  all  who  are  living  for  the 
world.  The  time  past  should  be  re- 
garded as  sufficient  to  make  an  experi- 
ment in  sinful  indulgences  ;  for  (a)  the 
experiment  has  been  made  by  millions 
before  them,  and  has  always  failed ; 
and  they  can  hope  to  find  in  sin  only 
what  has  always  been  found,  disap- 
pointment, mortification,  and  despair; 
(b)  they  have  made  a  sufficient  expe- 
riment. They  have  never  faund  in 
those  indulgences  what  they  flattered 
themselves  they  would  find,  and  they 
have  seen  enough  to  satisfy  them  that 
wfaaft  the  immortal  soul  netais  can  nevter 


be  obtained  there,  (c)  They  have  spent 
sufficient  lime  in  this  hopeless  experi- 
ment. Life  is  short.  Man  has  no 
time  to  waste.  He  may  soon  die — and 
at  whatever  period  of  life  any  one  may 
be  who  is  living  in  sin,  we  may  say  to 
him  that  he  has  already  wasted  enough 
of  life  ;  he  has  thrown  away  enough 
of  probation  in  a  fruitless  attempt  to 
find  happiness  where  it  can  never  be 
found.  For  any  purpose  whatever  for 
which  any  one  could  ever  suppose  it 
to  be  desirable  to  live  in  sin,  the  past 
should  suffice.  But  why  should  it 
ever  be  deemed  desirable  at  all .'  The 
fruits  of  sin  are  always  disappointment, 
tears,  death,  despair. 

4.  "Wherein  they  think  it  strange. 
In  respect  to  which  vices,  they  who 
were  once  your  partners  and  accoa>- 
plices  now  think  it  strange  that  you 
no  longer  unite  with  them.  They  do 
not  understand  the  reasons  why  )  ou 
have  left  them.  They  regard  you  as 
abandoning  a  course  of  life  which  uas 
much  to  attract  and  to  make  life  meiry, 
for  a  severe  and  gloomy  superstition. 
This  is  a  true  account  of  the  feeliiiga 
which  the  people  of  the  world  have 
when  their  companions  and  friends 
leave  them  and  become  Christians.  It 
is  to  them  a  strange  and  unaccountable 
thing,  that  they  give  up  the  pleasures 
of  the  world  for  a  course  of  life  whirh 
to  them  seems  to  promise  any  thing 
but  happiness.  Even  the  kindred  of 
the  Saviour  regarded  him  as  "  besi  le 
himself"  (Mark  iii.  21),  and  Festus 
supposed  that  Paul  was  mad.  Acta 
xxvi.  24.  There  is  almost  nothing 
which  the  people  of  the  world  so  little 
comprehend  as  the  reasons  which  in- 
fluence those  with  ample  means  of 
worldly  enjoyment  to  leave  the  circles 
of  gayety  and  vanity,  and  to  give  them- 
selves to  the  serious  employments  of 
religion.  The  epithets  of  fool,  enthu. 
siasi,  fanatic,  are  terras  which  frequent- 
ly occur  to  the  heart  to  denote  this,  il 
they  are  not  always  allowed  to  e«cape 


A.  D.  60.]  CHAPTER  IV. 

same    excess   of  riot,   speaking 
evil  "  o^ you: 


217 

5  Who  shall  give  account  to 

a  Ac.  13.  45. 


from  the  lips.  The  reasons  why  they 
esteem  this  so  strange,  are  something 
like  the  following:  (I.)  They  do  not 
appreciate  the  motives  which  influence 
those  who  leave  them.  They  feel  that 
't  is  proper  to  enjoy  the  world,  and  to 
make  life  cheerful,  and  they  do  -not 
understand  what  it  is  to  act  under  a 
deep  sense  of  responsibility  to  God, 
and  with  reference  to  eternity.  They 
live  for  themselves.  They  seek  happi- 
ness as  the  end  and  aim  of  life.  They 
have  never  been  accustomed  to  direct 
the  mind  onward  to  another  world,  and 
to  the  account  which  they  must  soon 
render  at  the  bar  of  God.  Unaccus- 
tomed to  act  from  any  higher  motives 
than  those  which  pertain  to  the  present 
world,  they  cannot  appreciate  the  con- 
duct of  those  who  begin  to  live  and  act 
for  eternity.  (2.)  They  do  not  yet  see 
the  guilt  and  folly  of  sinful  pleasures. 
They  are  not  convinced  of  the  deep 
sinfulness  of  the  human  soul,  and  they 
think  it  strange  that  others  should 
abandon  a  course  of  life  which  seems 
to  them  so  innocent.  They  do  not  see 
why  those  who  have  been  so  long  ac- 
customed to  these  indulgences  should 
have  changed  their  opinions,  and  why 
they  now  regard  those  things  as  sinful 
which  they  once  considered  to  be  harm- 
less. (3.)  They  do  not  see  the  force 
of  (he  argument  for  religion.  Not  hav- 
ing the  views  of  the  unspeakable  im- 
portance of  religious  truth  and  duty 
which  Christians  now  have,  they  won- 
der that  they  should  break  off  from  the 
course  of  life  which  they  formerly  pur- 
sued, and  separate  from  the  mass  of 
iheir  fellow-men.  Hence,  they  some- 
times regard  the  conduct  of  Christians 
as  amiable  weakness;  sometimes  as 
BUperstition  ;  sometimes  as  sheer  folly; 
sometimes  as  madness;  and  sometimes 
as  sourness  and  misanthropy.  In  all 
respects  they  esteem  it  strange. 
\9 


"  Lions  and  beasts  of  savage  name  . 
Put  on  the  nature  of  the  Iamb, 
While  the  wide  world  esteems  it  strange, 
Gaze,  and  admire,  and  hate  the  change." 

IT  That  ye  run  not  with  them.  There 
may  be  an  allusion  here  to  the  well- 
known  orgies  of  Bacchus,  in  which  his 
votaries  ran  as  if  excited  by  the  furies, 
and  were  urged  on  as  if  transported 
with  madness.  See  Ovid  Metam.,  iii. 
529,  thus  translated  by  Addison : 

"  For  now,  through  prostrate  Greece,  young 
Bacchus  rode. 
Whilst  howling  matrons  celebrate  the  god ; 
All  ranks  and  sexea^to  his  orgies  ran. 
To  mingle  in  the  pomp  and  fill  the  train.' 

The  language,  however,  will  well  de- 
scribe revels  of  any  sort,  and  at  any 
period  of  the  world.  H  To  the  same 
excess  of  riot.  The  word  rendered 
excess  (avdxvaii)  means  properly  a 
pouring  out,  an  affusion ;  and  the 
idea  here  is,  that  all  the  sources  and 
forms  of  riot  and  disorder  were  poured 
out  together.  There  was  no  withhold- 
ing, no  restraint.  The  most  unlimited 
indulgence  was  given  to  the  passions. 
This  was  the  case  in  the  disorder  re- 
ferred to  among  the  ancients,  as  it  is 
the  case  now  in  scenes  of  midnight 
revelry.  On  the  meaning  of  the  word 
riot,  see  Notes  on  Eph.  v.  18.  Titus 
i.  6.  ^  Speaking  evil  of  you.  Greek, 
blaspheming.  Notes,  Matt.  ix.  3.  The 
meaning  here  is,  that  they  used  harsh 
and  reproachful  epithets  of  those  who 
would  not  unite  with  them  in  their  re- 
velry. They  called  them  fools,  fana- 
tics, hypocrites,  &c.  The  idea  is  not 
that  they  blasphemed  God,  or  that  they 
charged  Christians  with  crime,  but 
that  they  used  language  fitted  to  injure 
the  feelings,  the  character,  the  repu- 
tation of  those  who  would  no  longer 
unite  with  them  in  the  ways  of  vice 
and  folly. 

5.   Who  shall  give  account.     That 


21B 


I.  PETER. 


[A.  D.  60 


him   that  is  ready  to  judge  the 
quick  and  the  dead. 


is,  they  shall  not  do  this  with  impunity. 
They  are  guilty  in  this  of  a  great  wrong, 
and  they  must  answer  for  it  to  God. 
-  IT  That  is  ready  to  judge..  That  is, 
<  who  is  prepared  to  judge'  (r9  trot'i^ws 
e;^o»'rt)>  See  the  phrase  used  in  Acts 
xxi.  13 :  "I  am  ready  not  to  be  bound 
only,  but  also  to  die  at  Jerusalem." 
2  Cor.  xii.  14:  "The  third  time  I  am 
ready  to  come  to  you."  Compare  the 
word  ready  (stot/xos)  in  Matt.  xxii.  4, 
8;  xxiv.  44;  xxv.  10.  Luke  xii.  40  ; 
xxii.  33.  1  Pet.  i.  5.  The  meaning 
is,  not  that  he  was  about  to  do  it,  or 
that  the  day  of  judgment  was  near  at 
hand, — whatever  the  apostle  may  have 
supposed  to  be  true  on  thai  point, — but 
that  he  was  prepared  for  it ;  all  the  ar- 
rangements were  made  with  reference 
to  it;  there  was  nothing  to  hinder  it. 
IT  To  Judge  the  quick  and  the  dead. 
The  living  and  the  dead  ;  that  is,  those 
who  shall  be  alive  when  he  comes, 
and  those  in  their  graves.  This  is 
a  common  phrase  to  denote  all  who 
shall  be  brought  before  the  bar  of  God 
for  judgment.  See  Notes  on  Acts  x. 
42.  1  Thess.  iv.  16,  17.  2  Tim.  iv.  1. 
The  meaning  in  this  connection  seems 
to  be,  that  they  should  bear  their  trials, 
and  the  opposition  which  they  would 
meet  with,  patiently,  not  feeling  that 
they  were  forgotten,  nor  attempting  to 
avenge  themselves ;  for  the  Lord  would 
vindicate  them  when  he  should  come 
to  judgment,  and  call  those  who  had 
injured  them  to  an  account  for  all  the 
wrongs  which  they  had  done  to  the 
children  of  God. 

6.  For,  for  this  cause.  The  expres- 
sion, •  For,  for  this  cause,'  refers  to  an 
end  to  be  reached,  or  an  object  to  be 
gained,  or  a  reason  why  any  thing  re- 
ferred to  is  done.  The  end  or  reason 
why  the  thing  referred  to  here,  to  wit, 
that  *  the  gospel  was  preached  to  the 
dead,'  was  done,  is  stated  in  the  subse- 
<iuent  part  of  the  verse  to  have  be«n 


6  For,  for  this  cause  was  the 
gospel    preached    also  to   them 


'  that  they  might  be  Judged,^  &c.  It 
was  with  reference  to  this,  or  in  order 
that  this  might  be,  that  the  gospel  was 
preached  to  them.  IT  That  the  goffpel 
was  preached  to  the  dead.  Many,  as 
Doddridge,  Whitby,  and  others,  under- 
stand this  of  those  who  are  spiritually 
dead,  that  is,  the  Gentiles,  and  suppose 
that  the  object  for  which  this  was  done 
was  that  "  they  might  be  brought  to 
such  a  state  of  life  as  their  carnal  neigh- 
bours will  look  upon  as  a  kind  of  con- 
demnation and  death."  —  Doddridge. 
Others  have  supposed  that  it  refers  to 
those  who  had  suffered  martyrdom  in 
the  cause  of  Christianity  ;  others,  that 
it  refers  to  the  sinners  of  the  old  world 
(Saurin'),  expressing  a  hope  that  some 
of  them  might  be  saved ;  and  others, 
that  it  means  that  the  Saviour  went 
down  and  preached  to  those  who  are 
dead,  in  accordance  with  one  of  the 
interpretations  given  of  ch.  iii.  19.  It 
seems  to  me  that  the  most  natural  and 
obvious  interpretation  is,  to  refer  it  to 
those  who  were  then  dead,  to  whom  the 
gospel  had  been  preached  when  living, 
and  who  had  become  true  Christians. 
This  is  the  interpretation  proposed  by 
Wetstein,  Rosenmiiller,  Bloomfield, 
and  others.  In  support  of  this  it  may 
be  said,  (I.)  That  this  is  the  natural 
and  obvious  meaning  of  the  word  dead, 
which  should  be  understood  literally, 
unless  there  is  some  good  reason  in  the 
connection  for  departing  from  the  com- 
mon meaning  of  the  word.  (2.)  The 
apostle  had  just  used  the  word  in  that 
sense  in  the  previous  verse.  (3.)  This 
will  suit  the  connection,  and  accord 
with  the  design  of  the  apostle.  He 
was  addressing  those  who  were  suflfer- 
ing  persecution.  It  was  natural,  in 
such  a  connection,  to  refer  to  those 
who  had  died  in  the  faith,  and  to  show, 
for  their  encouragement,  that  though 
they  had  been  put  to  death,  yet  they 
still  lived  to  God.     He  therefore  says. 


A.D.  60.]  CHAPTER  IV. 

that  are  dead,  that  they  might 
be  judged  "  according  to  men  in 

a  Mai.  24.  9. 


that  the  design  in  publishing  the  gos- 
pel to  them  was,  that  though  they 
might  be  judged  by  men  in  the  usual 
manner,  and  put  to  death,  yet  that  in 
respect  to  their  higher  and  nobler  na- 
ture, the  spirit,  they  might  live  unto 
God.  It  was  not  uncommon  nor  un- 
natural for  the  apostles,  in  writing  to 
those  who  were  suffering  persecution, 
to  refer  to  those  who  had  been  removed 
by  death,  and  to  make  their  condition 
and  example  an  argument  for  fidelity 
and  perseverance.  Comp.  1  Thess.  iv. 
13.  Rev.  xiv.  13.  II  That  they  might 
be  judged  according  to  men  in  the 
Jlesh.  That  is,  so  far  as  men  are  con- 
cerned {xata  dj/^pw7tovj),  or  in  respect 
to  the  treatment  which  they  received 
from  men  in  the  flesh,  they  were  judged 
and  condemned ;  in  respect  to  God, 
and  the  treatment  which  they  received 
from  him  {xa/ta  ^soi/),  they  would  live 
in  spirit.  Men  judge<l  them  severely, 
and  put  them  to  death  for  their  reli- 
gion ;  God  gave  them  life,  and  saved 
them.  By  the  one  they  were  con- 
demned in  the  flesh — so  far  as  pain, 
and  sorrow,  and  death  could  be  inflicted 
on  the  body  ;  by  the  other  they  were 
made  to  live  in  spirit — to  be  his,  to  live 
with  him.  The  word  judged  here,  I 
suppose,  therefore,  to  refer  to  a  sentence 
passed  on  them  for  their  religion,  con- 
signing them  to  death  for  it.  There 
is  a  particle  in  the  original  (juv — in- 
deed) which  has  not  been  retained  in 
the  common  translation,  but  which  is 
quite  important  to  the  sense  :  '  that 
they  might  indeed  be  judged  in  the 
flesh,  but  live.'  &c.  The  direct  object 
or  design  of  preaching  the  gospel  to 
them  was  not  that  they  might  be  con- 
demned and  put  to  death  by  man,  but 
this  was  indeed  or  in  fact  one  of  the 
results  in  the  way  to  a  higher  object. 
1  But  live  according  to  God.  In  re- 
■pect  to  God,  or  so  far  as  he  was  con- 


219 

the  flesh,  but  live  ''  according  to 
God  in  the  spirit. 

b  Re.  14.  13. 


cerned.  By  him  they  would  not  be 
condemned.  By  him  they  would  be 
made  to  live — to  have  the  true  life. 
The  gospel  was  preached  to  them  in 
order  that  so  far  as  God  is  concerned  ; 
so  far  as  their  relation  to  him  was  con- 
cerned ;  so  far  as  he  would  deal  with 
them,  they  might  live.  The  word  live 
here  seems  to  refer  to  the  whole  life 
that  was  the  consequence  of  their  being 
brought  under  the  power  of  the  gospel : 
(a)  that  they  might  have  spiritual  life 
imparted  to  them  ;  (6)  that  they  might 
live  a  life  of  holiness  in  this  world  ; 
(c)  that  they  might  live  hereafter  in 
the  world  to  come.  In  one  respect, 
and  so  far  as  men  were  concerned, 
their  embracing  the  gospel  was  followed 
by  death ;  in  another  respect,  and  so 
far  as  God  was  concerned,  it  was  fol- 
lowed by  life.  The  value  and  perma- 
nence of  the  latter,  as  contrasted  with  the 
former,  seems  to  have  been  the  thought 
in  the  mind  of  the  apostle  in  encourag- 
ing those  to  whom  he  wrote  to  exercise 
patience  in  their  trials,  and  to  show  fide- 
lity in  the  service  of  their  Master.  IT  In 
the  spirit.  In  their  souls,  as  contrasted 
with  their  body.  In  respect  to  that — 
to  the  flesh — they  were  put  to  to  death  ; 
in  respect  to  their  swuls — their  higher 
natures — they  were  made  truly  to  live. 
The  argument,  then,  in  this  verse  is, 
that  in  the  trials  which  we  endure  on 
account  of  religion,  we  should  remem- 
ber the  example  of  those  who  have 
suffered  for  it,  and  should  remember 
why  the  gospel  was  preached  to  them. 
It  was  in  a  subordinate  sense,  indeed, 
that  they  might  glorify  God  by  a  mar- 
tyr's death ;  but  in  a  higher  sense,  that 
in  this  world  and  the  next  they  might 
truly  live.  The  flesh  might  suffer  in 
consequence  of  their  embracing  the 
gospel  that  was  preached  to  them,  but 
the  soul  would  live.  Animated  by 
their  example,  we  should  be  willing  to 


220 


r.  PETER. 


[A.D.  60. 


7  But  the  end  "  of  all  things 

a  Ja.  5.  8,  9.  b  Lu.  21.  36. 


suffer  in  the  flesh,  if  we  may  for  ever 
live  with  God. 

7.  Bui  the  end  of  all  things  is  at 
hand.  This  declaration  is  also  evi- 
dently designed  to  support  and  en- 
courage them  in  their  trials,  and  to  ex- 
cite them  to  lead  a  holy  life,  by  the 
assurance  that  the  end  of  all  things 
was  drawing  nigh.  The  phrase  '  the 
en<l  of  all  things'  would  naturally  refer 
to  the  end  of  the  world ;  the  winding 
up  of  human  affairs.  It  is  not  abso- 
lutely certain,  however,  that  the  apostle 
used  it  here  in  this  sense.  It  might 
mean  that  so  far  as  they  were  con- 
cerned, or  in  respect  to  them,  the  end 
of  all  things  drew  near.  Death  is  to 
each  one  the  end  of  all  things  here 
below  ;  the  end  of  his  plans  and  of  his 
interest  in  all  that  pertains  to  sublu- 
nary affairs.  Even  if  the  phrase  did 
originally  and  properly  refer  to  the  end 
of  the  world,  it  is  probable  that  it 
would  soon  come  to  denote  the  end  of 
life  in  relation  to  the  affairs  of  each  in- 
dividual, since,  if  it  was  believed  that 
the  end  of  the  world  was  near,  it  must 
consequently  be  believed  that  the  ter- 
mination  of  the  earthly  career  of  each 
one  also  drew  near  to  a  close.  It  is 
possible  that  thvJ  latter  signification  may 
have  come  ultimately  to  predominate, 
and  that  Peter  may  have  used  it  in 
this  sense  without  referring  to  the  other. 
Comp.  Notes  on  2  Pet.  iii.  8 — 14,  for 
his  views  on  this  subject.  See  also 
Notes  on  Rom.  xiii.  11,  12.  The  word 
rendered  '  is  at  hand'  (jj'yytxf )  may  re- 
fer either  to  proximity  oi place  or  time, 
and  it  always  denotes  that  the  place  or 
the  time  referred  to  was  not  far  off*.  In 
the  former  sense,  as  referring  to  near- 
ness of  place,  see  Matt.  xxi.  1.  Mark 
xi.  I.  Luke  vii.  12;  xv.  25;  xviii.  .35, 
40  ;  xix.  29,  37,  41 ;  xxiv.  15.  Acts 
ix.  3;  X.  9  ;  xxi.  33;  in  the  latter 
sense,  as  referring  to  time  as  being  near, 
•ee  Matu  iii.  2;  iv.  17  ;>  x.  7  ;  xxi.  34 ; 


is  at  hand  :  be  ye  therefore  sober, 
and  watch  ''  unto  prayer. 


xxvi.  45.  Mark  i.  15.  Luke  xxi.  20, 
28.  Acts  vii.  17.  Kom.  xiii.  12.  Heb, 
X.  25.  1  Pet.  iv.  7.  The  idea  as  ap- 
plied to  time,  or  to  an  approaxihing 
event,  is  undoubtedly  that  it  is  close  by  ; 
it  is  not  far  off;  it  will  soon  occur.  If 
this  refers  to  the  end  of  the  world,  it 
would  mean  that  it  was  soon  to  occur; 
if  to  death,  that  this  was  an  event 
which  could  not  be  far  distant;  per- 
haps an  event  that  was  to  be  hastened 
by  their  trials.  The  fact  that  it  is 
such  language  as  we  now  naturally 
address  to  men,  saying  that  in  respect 
to  them  '  the  end  of  all  things  is  at 
hand,'  shows  that  it  cannot  be  demon- 
strated that  Peter  did  not  use  it  in  the 
same  sense,  and  consequently  that  it 
cannot  be  proved  that  he  meant  to 
teach  that  the  end  of  the  world  was 
then  soon  to  occur.  IT  Be  ye  therefore 
sober.  Serious;  thoughtful;  consider- 
ate. Let  a  fact  of  so  much  importance 
make  a  solemn  impression  on  your 
mind,  and  preserve  you  from  frivolity, 
levity,  and  vanity.  See  the  word  ex- 
plamed  in  the  Notes  on  1  Tim.  iii.  2. 
IT  And  watch  unto  prayer.  Be  look- 
ing out  for  the  end  of  all  things  in  such 
a  manner  as  to  lead  you  to  embrace  all 
proper  opportunities  for  prayer.  Comp. 
Notes  on  Matt.  xxvi.  39, 41.  The  word 
rendered  watch  means  to  be  sober,  tem- 
perate, abstinent,  especially  in  respect 
to  wine  ;  then  watchful,  circumspect. 
The  important  truth,  then,  taught  by 
this  passage  is,  that  the  near  approach 
of  the  end  of  all  things  should  make 
us  serious  and  prayerful.  I.  The  end 
may  be  regarded  as  approaching.  This 
is  true  (1.)  of  all  things;  of  the  wind- 
ing up  of  the  affairs  of  this  world.  It 
is  constantly  drawing  nearer  and  nearer, 
and  no  one  can  tell  how  soon  it  wilt 
occur,  'i'he  period  is  wisely  hidden 
from  the  knowledge  of  all  men  (See 
Matt.  xxiv.  36.  Acts.  i.  7),  among  other 
reasons  in  order  that  we  may  be  alway 


A.  D.  60.1  CHAPTER  IV.  *Z2X 

8  And  above  all  things  have   fervent  charity  among  yourselves: 


ready.  No  man  can  tell  certainly  at 
what  time  it  will  come;  no  man  can 
demonstrate  that  it  may  nut  come  at 
any  moment.  Everywhere  in  the  Scrip- 
tures it  is  represented  that  it  will  come 
at  an  unexpected  hour,  as  a  thief  in  the 
night,  and  when  the  mass  of  men  shall 
be  slumbering  in  false  security.  Matt, 
xxiv.  37—39,  42,  43.  1  Thess.  v.  2. 
luke  xxi.  34.  (2.)  It  is  near  in  rela- 
tion to  each  one  of  us.  The  day  of 
our  death  cannot  be  far  distant ;  it 
may  be  very  near.  The  very  next 
thing  that  we  may  have  to  do,  may  be 
to  lie  down  and  die.  II.  It  is  proper 
that  such  a  nearness  of  the  end  of  all 
things  should  lead  us  to  be  serious,  and 
to  pray.  (1.)  To  be  serious;  for  (a) 
the  end  of  all  things,  in  regard  to  us, 
is  a  most  important  event.  It  closes 
our  probation.  It  fixes  our  character. 
It  se^s  up  our  destiny.  It  makes  all 
ever  onward  in  character  and  doom  un- 
changeable. (6)  We  are  so  made  as 
to  be  serious  in  view  of  such  events. 
God  has  so  constituted  the  mind  that 
v^en  we  lose  property,  health,  or 
friends ;  when  we  look  into  a  grave,  or 
are  beset  with  dangers  ;  when  we  are 
in  the  room  of  the  dying  or  the  dead, 
we  are  serious  and  thoughtful.  It  is 
unnatural  not  to  be  so.  Levity  and 
frivolity  on  such  occasions  are  as  con- 
trary to  all  the  finer  and  better  feelings 
of  our  nature  as  they  are  to  the  pre- 
cepts of  the  Bible,  (c)  There  are  ad- 
vantages in  seriousness  of  mind.  It 
enables  us  to  take  better  views  of  things. 
Eccl.  vii.  2,  3.  A  calm,  sober,  sedate 
mind  is  the  best  for  a  contemplation  of 
truth,  and  for  looking  at  things  as  they 
are.  (2.)  To  be  watchful  unto  ■prayer ; 
(a)  men  naturally  pray  when  they  sup- 
pose that  the  end  of  all  things  is  com- 
ing. An  earthquake  induces  them  to 
pray.  An  eclipse,  or  any  other  sup- 
pos«id  prodigy,  leads  men  to  pray  if 
they  suppose  the  end  of  the  world  is 
drawing  near.  A  shipwreck,  or  any 
19* 


other  sudden  danger,  leads  them  to 
pray.  Ps.  cvii.  28.  So  men  often  pray 
in  sickness  who  have  never  prayed  in 
days  of  health.  (6)  It  \s  proper  to  do 
it.  Death  is  an  importani  event,  and  in 
anticipation  of  such  an  event  we  should 
pray.  Who  can  help  us  then  but  God  ? 
Who  can  conduct  us  through  the  dark 
valley  but  he  ?  Who  can  save  us 
amidst  the  wrecks  and  ruins  of  the 
universe  but  he  ?  Who  can  dissipate 
our  fears,  and  make  us  calm  amidst  the 
convulsions  of  dissolving  nature,  but 
God  ?  As  that  event,  therefore,  may 
come  upon  us  at  any  hour,  it  should 
lead  us  to  constant  prayer,  and  the 
more  so  because  when  it  comes  we  may 
be  in  no  state  of  mind  to  pray.  The 
posture  in  which  we  should  feel  that  it 
would  be  most  appropriate  that  the 
messenger  of  death  should  find  us, 
would  be  that  of  prayer. 

8.  And  above  all  things.  More  than 
all  things  else.  ^  Have  fervent  charity 
among  yourselves.  Warm,  ardent  love 
towards  each  other.  On  the  nature  of 
charity,  see  Notes  on  1  Cor.  xiii.  1. 
The  word  rendered  fervent,  means  pro- 
perly extended;  then  intent,  earnest, 
fervent.  IT  For  charity  shall  cover  the 
multitude  of  sins.  Love  to  another 
shall  so  cover  or  hide  a  great  many  im- 
perfections in  him  that  you  will  not 
notice  them.  This  passage  is  quoted 
from  Prov.  x.  12.  "  Love  covereth  all 
sins."  For  the  truth  of  it  we  have 
only  to  appeal  to  the  experience  of 
every  one.  (a)  True  love  to  anothei 
makes  us  kind  to  his  imperfections, 
charitable  towards  his  faults,  and  often 
blind  even  to  the  existence  of  faults. 
We  would  not  see  the  imperfections  of 
those  whom  we  love,  and  our  attach- 
ment for  what  we  esteem  their  real  ex- 
cellencies, makes  us  insensible  to  their 
errors.  (6)  If  we  luve  them  we  are 
ready  to  cover  over  their  faults,  even 
those  which  we  may  see  in  them.  Of 
love  the  Christian  poet  says : 


222 


I.  PETER. 


[A.  D.  60 


for  "  charity  shall '  cover  the  mul- 
titude of  sins. 


a  1  Co.  13.  7. 


or,  will.        b  He.  13.  2,  16. 


'Tis  gentle,  delicate,  and  kind, 
To  faults  compassionate  or  blind. 

The  passage  before  us  is  not  the  same 
in  signification  as  that  in  James  \f.  20, 
« he  which  converteth  tiie  sinner  from 
the  error  of  his  way  shall  save  a  soul 
from  death,  and  shall  hide  a  multitude 
of  sins.'  See  Notes  on  that  passage. 
That  passage  means  that  by  the  conver- 
sion of  another  the  sins  of  him  who 
is  converted  shall  be  covered  over,  or 
not  brought  to  judgment  for  condem- 
nation ;  that  is,  they  shall  be  covered 
over  so  far  as  God  is  concerned  : — this 
passage  means  that  under  the  influence 
of  love,  the  sins  of  another  shall  be 
covered  over  so  far  as  ive  are  concerned; 
that  is,  they  shall  be  unobserved  or 
forgiven.  The  language  here  used  does 
not  mean,  as  the  Romanists  maintain, 
that  '  charity  shall  procure  us  pardon 
for  a  multitude  of  sins  ;'  for,  besides 
that  such  a  doctrine  is  contrary  to  the 
uniform  teachings  of  the  Scriptures 
elsewhere,  it  is  a  departure  from  the 
obvious  meaning  of  the  passage.  The 
subject  on  which  the  apostle  is  treat- 
ing is  the  advantage  of  love  in  our 
conduct  towards  others,  and  this  he 
enforces  by  saying  that  it  will  make  us 
kind  to  their  imperfections,  and  lead  us 
to  overlook  their  faults.  It  is  nowhere 
taught  in  the  Scriptures  that  our 
<  charity'  to  others  will  be  an  atonement 
or  expiation  for  our  own  offences.  If 
it  could  be  so,  the  atonement  made  by 
Christ  would  have  been  unnecessary. 
Love,  however,  is  of  inestimable  value 
in  the  treatment  of  others  ;  and  imper- 
fect as  we  are,  and  liable  to  go  astray, 
we  all  have  occasion  to  cast  ourselves 
on  the  charity  of  our  brethren,  and  to 
avail  ourselves  much  and  often  of  that 
«love  which  covers  over  a  multitude 
of  sins.' 

9.   Use  hospitality  one  lo  another. 
On  the  duty  of  hospitality,  see  Notes 


9  Use  hospitality  *  one  to  an 
other,  without  grudging. 

10  Asev«ry  man  hath  received 


on  Rom.  xii.  13.  Heb.  xiii.  2.  ^With- 
out grudging.  Gr.,  *  without  mur 
murs  /  that  is,  without  complaining 
of  the  hardship  of  doing  it;  of  the 
time,  and  expense,  and  trouble  required 
in  doing  il.  The  idea  of  grudging, 
in  the  common  sense  of  that  word,  that 
is,  of  doing  it  unwillingly,  or  regret- 
ting the  expense,  and  considering  it  as 
illy-bestowed,  or  as  not  producing  an 
equivalent  of  any  kind,  is  not  exactly 
the  idea  here.  It  is  that  we  are  to  do 
it  without  murmuring  or  complaining. 
It  greatly  enhances  the  value  of  hos- 
pitality, that  it  be  done  on  our  part  with 
entire  cheerfulness.  One  of  the  duties 
involved  in  it  is  to  make  a  guest 
happy  ;  and  this  can  be  done  in  no 
other  way  than  by  showing  him  that 
he  is  welcome. 

10.  As  every  man  hath  received  the 
gift.  The  word  rendered  the  gift 
(;^apK7|Ua),  in  the  Greek,  without  the 
article,  means  endowment  of  any  kind, 
but  especially  that  conferred  by  t|je 
Holy  Spirit.  Here  it  seems  to  refer  to 
every  kind  of  endowment  by  which  we 
can  do  good  to  others  ;  especially  every 
kind  of  qualification  furnished  by  reli. 
gion  by  which  we  can  help  others.  It 
does  not  refer  here  particularly  to  the 
ministry  of  the  word — though  it  is  ap- 
plicable lo  that,  and  includes  that — but 
to  all  the  gifts  and  graces  by  which  we 
can  contribute  to  the  welfare  of  others. 
.All  this  is  regarded  as  a  gift,  or  cha- 
risma, of  God.  It  is  not  owing  to 
ourselves,  but  is  to  be  traced  to  him. 
See  the  word  explained  in  the  Notes 
on  1  Tim.  iv.  14.  IT  Even  so  minister 
the  sam.e  one  to  another.  In  any  thing 
by  which  you  can  benefit  another. 
Regard  what  you  have  and  they  have 
not  as  a  gift  bestowed  upon  you  by 
God  for  the  common  good,  and  be 
ready  to  impart  it  as  the  wants  of  others 
require.      The    word    minister    here 


A.  D.  60.] 


CHAPTER  IV. 


S^ 


•  the  gift,  even  so  minister  the 
same  one  to  another,  as  good 
stewards  ^  of  the  manifold  grace 
of  God. 

11  If  any  n^an  speak,  let  him 
speak  as  the  oracles  of  God ;  if 

a  Ro.  12.  6-8.  b  Lu.  12.  42. 


(Staxovovvts^)  would  refer  to  any  kind 
of  ministering,  whether  by  counsel,  by 
advice,  by  the  supply  of  the  wants  of 
the  poor,  or  by  preaching.  It  has  here 
no  reference  to  any  one  of  these  exclu- 
sively, but  means  that  in  whatever  God 
has  favoured  us  more  than  others,  we 
should  be  ready  to  minister  to  their 
wants.  See  2  Tim.  i.  18.  2  Cor.  iii,  3 ; 
viii.  19,  20.  IT  As  good  stewards.  Re- 
garding yourselves  as  the  mere  stewards 
of  God  ;  that  is,  as  appointed  by  him 
to  do  this  work  for  hirn,  and  entrusted 
by  him  with  what  is  needful  to  benefit 
others.  He  intends  to  do  them  good, 
but  he  means  to  do  it  through  your  in- 
strumentality, and  has  entrusted  to  you 
as  a  steward  what  he  designed  to  con- 
fer on  them.  This  is  the  true  idea, 
in  respect  to  any  special  endowments 
of  talent,  property,  or  grace,  which 
we  may  have  received  from  God. 
Comp.  Notes  on  1  Cor.  iv.  I,  2.  Luke 
xvi.  I,  2,  8.  IT  Of  the  mam  fold  grace 
of  God.  The  grace  or  favour  of  God 
evinced  in  many  ways,  or  by  a  variety 
of  gifts.  His  favours  are  not  corn- 
fined  to  one  single  thing;  as,  for  ex- 
ample, to  talent  for  doing  good  by 
preaching,  but  are  extended  to  a  great 
many  things  by  which  we  may  do  good 
to  others — influence,  property,  reputa- 
tion, wisdom,  experience.  All  the^e 
are  to  be  regarded  as  his  gifts ;  all  to  be 
employed  in  doing  good  to  others  as  we 
have  opportunity. 

II.  If  any  man  speak.  As  a 
preacher,  referring  here  particularly  to 
the  office  of  the  ministry.  IT  Let  him 
speak  as  the  oracles  of  God.  As  the 
oracles  of  God  speak  :  to  wit,  in  accord- 
ance with  the  truth  which  God  has  re- 


any  man  minister,  let  him  do  it 
as  of  the  ability  which  God  giv« 
eth  :  that  God  in  all  "^  things  may 
be  glorified  through  Jesus  Christ ; 
to  '^  whom  be  praise  and  domi- 
nion for  ever  and  ever.  Amen 


c  1  Co.  10.  31. 


d  Re.  1. 


vealed,  and  with  an  impressive  sense 
of  thQ  responsibility  of  delivering  a 
message  from  Him.  The  word  ren- 
dered oracles  {"Koyvov),  means  properly 
something  spo^e/i  or  uttered;  then 
any  thing  uttered  by  God — a  divine 
communication ;  a  revelation.  See 
Notes  on  Rom.  iii.  2.  Heb.  v.  12.  See 
the  general  duty  here  inculcated,  illus- 
trated at  length  in  the  Notes  on  Rom. 
xii.  6 — 8.  The  passage  here  has  a 
strong  resemblance  to  the  one  in 
Romans.  ^1  If  any  man  minister 
(8uucovsi)'  This  may  refer  either,  so 
far  as  the  word  is  concerned,  to  the 
office  of  a  deacon,  or  to  any  service 
which  one  renders  to  another.  See 
ver.  10.  The  word  commonly  refers 
to  service  in  general  ;  to  attendance  on 
another,  or  to  aid  rendered  to  another  ; 
to  the  distribution  of  alms,  &,c.  It 
seems  probable  that  the  word  here  does 
not  refer  to  the  office  of  a  deacon  as 
such,  because  the  peculiarity  of  that 
office  was  to  take  charge  of  the  poor 
of  the  church,  and  of  the  funds  pro- 
vided for  them  (see  Acts  vi.  2,  3);  but 
the  apostle  here  says  that  they  to  whom 
he  referred  should  «  minister  as  of  the 
ability  which  God  giveth,^  which  seems 
to  imply  that  it  was  rather  to  distribute 
what  was  their  own,  than  what  was 
committed  to  them  by  the  church. 
The  word  may  refer  to  any  aid  which 
we  render  to  others  in  the  church, 
as  distributing  alms,  attending  on  the 
sick,  &c.  Comp.  Notes  on  Rom.  xii. 
7,  8.  H  As  of  the  ability  which  God 
giveth.  In  regard  to  property,  talent, 
strength,  influence,  &c.  This  is  the 
limit  of  all  obligation.  No  one  is 
bound  to  go  beyond  his  ability ;  everv 


234 


I.  PETER. 


[A.  D.  6C 


12  Beloved,  think  it  not 
strange  concerning  the  fiery  " 
trial  which  is  to  try  you,  as 
though  some  strange  thing  hap- 
pened unto  you  : 

13  But  rejoice,  ^  inasmuch  as 

a  1  Co.  3.  13.  b  Ja.  1.  2. 


one  is  required  to  come  up  to  it.  Comp. 
Mark  xiv.  8.  Luke  xvii.  JO.  ^  That 
God  in  all  things  may  he  glorified. 
That  he  may  be  honoured  ;  to  wit,  by 
our  doing  ail  the  good  we  can  to  others, 
and  thus  showing  the  power  of  his  re- 
ligion. See  Notes  on  1  Cor.  x.  31. 
Tf  Through  Jesus  Christ.  That  is,  as 
the  medium  through  whom  all  those 
holy  influences  come  by  which  God  is 
honoured.  ^  To  whom.  That  is,  to 
God,  for  he  is  the  main  subject  of  the 
sentence.  The  apostle  says  that  in  all 
things  he  is  to  be  glorified  by  us,  and 
then  adds  in  this  doxoiogy  that  lie  is 
worthy  to  be  thus  honoured.  Comp. 
Rev.  i.  6.  Notes  on  2  Tim.  iv.  18. 
Many,  however,  suppose  that  the  refer- 
ence here  is  to  the  Son  of  God.  That 
it  would  be  true  of  him,  and  appro- 
priate, see  Notes  on  Rom.  ix.  5. 

12.  Beloved,  think  it  not  strange. 
Do  not  consider  it  as  any  thing  which 
you  had  no  reason  to  expect;  as  any 
thing  which  may  not  happen  to  others 
also.  II  Concerning  the  fiery  trial 
which  is  to  try  you.  Referring,  doubt- 
less, to  some  severe  persecution  which 
was  then  impending.  We  have  not 
the  means  of  determining  precisely 
what  this  was.  The  word  rendered 
fiery  trial  (rtvpwtjtj)  occurs  only  here 
and  in  Rev.  xviii.  9,  18;  in  both  of 
which  latter  places  it  is  rendered  burn- 
ing. It  means  properly  a  being  on 
fire,  burning,  conjlagrafion  ;  and  then 
any  severe  trial.  It  cannot  be  de- 
monstrated from  this  word  that  they 
were  literally  to  suffer  by  fire,  but  it 
is  clear  that  some  heavy  calamity  was 
before  them.  IT  As  though  some  strange 
thing  happened  unto  you.  Something 


ye  are  partakers  of  Christ's  suf- 
ferings ;  that,  when  '  his  glory 
shall  be  revealed,  ye  may  be  glad 
also  with  exceeding  joy. 

14  If  ^  ye  be  reproached  for 
the  name  of  Christ,  happy  art 

c  2  Ti.  2.  12.  d  Mat.  5.  11. 


unusual ;    something   which    did    not 
occur  to  others. 

13.  But  rejoice,  inasmuch  as  ye  are 
partakers  of  Christ's  sufferings.  'J'hat 
is,  sufferings  of  the  same  kind  that  he 
endured,  and  inflicted  for  the  sam< 
reasons.  Comp.  Col.  i.  24.  James  i.  2. 
Notes  on  Matt.  v.  12.  The  meaning 
here  is,  that  they  were  to  regard  it  as  a 
matter  of  rejoicing  that  they  were  iden 
tified  with  Christ,  even  in  suffering. 
See  this  sentiment  illustrated  at  length 
in  the  Notes  on  Phil.  iii.  10.  II  Thai 
when  his  glory  shall  be  revealed.  At 
the  day  of  judgment.  See  Notes  on 
Matt.  xxiv.  30.  IT  Ye  may  he  glad 
also  with  exceeding  joy.  Being  ad- 
mitted to  the  rewards  which  he  will 
then  confer  on  his  people.  Comp.  1 
Thess.  ii.  19.  Every  good  man  will 
have  joy  when,  immediately  at  death, 
he  is  received  into  the  presence  of  hia 
Saviour ;  but  his  joy  will  be  complete 
only  when,  in  the  presence  of  assembled 
worlds,  he  shall  hear  the  sentence  which 
shall  confirm  him  in  happiness  foi 
ever. 

14.  If  ye  be  reproached  for  the 
name  of  Christ,  happy  are  ye.  That 
is,  in  his  cause,  or  on  his  account.  See 
Notes  on  Matt.  v.  11.  The  sense  of 
the  word  happy  here  is  the  same  as 
blessed  in  Matt.  v.  3,  4,  5,  &c.  It 
means  that  they  were  to  regard  their 
condition  or  lot  as  a  blessed  one;  not 
that  they  would  find  personal  and  po.si. 
tive  enjoyment  on  being  reproached 
and  vilified.  It  would  be  a  blessed 
condition  because  it  would  be  like  that 
of  their  Saviour  ;  would  show  that  they 
were  his  friends  ;  would  be  accompa- 
nied with  rich  spiritual  influences  in 


A.  D.  60.] 


CHAPTER  IV^. 


225 


ye;  for  the  spirit  of  glory  and 
of  God   resleth   upon   you :    on 
their  part  he  is  evil  spoken  of, 
but  on  your  part  he  is  glorified. 
15  But  let  none  of  you  suffer 

the  present  world;  and  would  be  fol- 
lowed by  the  rewards  of  heaven.  H  For 
the  spirit  of  glory  and  of  God  resteth 
upon  you.  The  glorious  and  divine 
Spirit.  There  is  no  doubt  that  there  is 
reference  here  to  the  Holy  Spirit,  and 
the  ineaning  is,  that  they  might  expect 
that  that  Spirit  would  rest  upon  them, 
or  abide  with  them  if  they  were  perse- 
cuted for  the  cause  of  Christ.  There 
may  be  some  allusion  here,  in  the  lan- 
guage, to  the  fact  that  the  Spirit  of  God 
descended  and  abode  on  the  Saviour  at 
his  baptism  (John  i.  33)  ;  and,  in  like 
manner,  they  might  hope  to  have  the 
same  Spirit  restittg  on  them.  The  es- 
sential idea  is,  that,  if  they  were  called 
to  suffer  in  the  cause  of  the  Redeemer, 
they  would  not  be  left  or  forsaken. 
They  might  hope  that  God  would  im- 
part his  Spirit  to  them  in  proportion  to 
their  sufferings  in  behalf  of  religion, 
and  that  they  would"  have  augmented 
joy  and  peace.  This  is  doubtless  the 
case  with  those  who  suffer  persecution, 
and  this  is  the  secret  reason  why  they 
are  so  sustained  in  their  trials.  Their 
persecutions  are  made  the  reason  of  a 
much  more  copious  effusion  of  the 
Spirit  on  their  souls.  The  same  prin- 
ciple applies,  doubtless,  to  all  the  forms 
of  trial  which  the  children  of  God  pass 
through  ;  and  in  sickness,  bereavement, 
loss  of  property,  disappointment  in 
their  worldly  plans,  and  death  itself, 
they  may  hope  that  larger  measures  of 
the  Spirit's  influences  will  rest  upon 
them.  Hence  it  is  often  gain  to  the 
believer  to  suffer.  IF  On  their  part. 
So  far  as  they  are  concerned  ;  or  by 
them.  IT  He  is  evil  spoken  of. 
That  is,  the  Holy  Spirit.  They  only 
blaspheme  him  (Greek)  ;  they  re- 
proach his  sacred  influences  hy  their 
treatment  of  you  and  your  religion. 
IT  But   on   your  part  he  is  glorified. 


as  a  murderer,  or  as  a  thief,  or 
(7s  an  evil-doer,  or  as  a  busy- 
body in  other  men's  matters. 

16  Yet  if  any  man  suffer  as  a 
Christian,  let  him  not  be  ashamed ; 

By  your  manner  of  speaking  of  him, 
and  by  the  honour  done  to  him  in  the 
patience  evinced  in  your  trials,  and  in 
your  purity  of  life. 

15.  But  let  none  of  you  suffer  as  a 
murderer.  If  you  must  be  called  to 
suffer,  see  that  it  be  not  for  crime. 
Comp.  Notes  on  ch.  iii.  14,  17.  They 
were  to  be  careful  that  their  sufferings 
were  brought  upon  them  only  in  con- 
sequence of  their  religion,  and  not  be- 
cause any  crime  tould  be  laid  to  their 
charge.  If  even  such  charges  were 
brought  against  them,  there  should  be 
no  pretext  furnished  for  them  by  their 
lives,  t  As  an  evil-doer.  As  a  wick- 
ed man  ;  or  as  guilty  of  injustice  and 
wrong  towards  others.  \  Or  as  a 
busy-body  in  other  men's  matters. 
The  Greek  word  here  used  (oJO-orpto- 
srtiSxoTtos)  occurs  nowhere  else  in  the 
New  Testament.  It  means,  properly, 
an  inspector  of  strange  things,  or  of  the 
things  of  others.  Prof.  Robinson  {Lex.) 
supposes  that  the  word  may  refer  to 
one  who  is  '  a  director  of  heathenism  ;' 
but  the  more  obvious  signification,  and 
the  one  commonly  adopted,  is  that 
which  occurs  in  our  translation — one 
who  busies  himself  with  what  does  not 
concern  him ,-  that  is,  one  who  pries 
into  the  affairs  of  another;  who  at- 
tempts to  control  or  direct  them  as  if 
they  were  his  own.  In  respect  to  the 
vice  here  condemned,  see  the  Notes  on 
Phil.  ii.  4.  Comp.  2  Thess.  iii.  11,  and 
1  Tim.  v.  13. 

16.  Yet  if  any  man  suffer  as  a 
Christian.  Because  he  is  a  Christian  ; 
if  he  is  persecuted  on  account  of  his 
religion.  This  was  often  done,  and 
they  had  reason  to  expect  that  it  might 
occur  in  their  own  case.  Comp.  Noteg 
on  ch.  iii.  17.  On  the  import  of  the 
word  Christian,  and  the  reasons  why 
the  name  was  given  to  th*  disciples  of 


226 


I.  PETER. 


[A.  D.  60 


but  let  him  glorify  God  on  this 
behalf. 


the  Lord  Jesus,  see  Notes  on  Acts  xi. 
26.  IT  Let  hhyi  not  be  ashamed.  (1.) 
Ashamed  of  religion  so  as  to  refuse  to 
suffer  on  account  of  it.  (2.)  Ashamed 
that  he  is  despised  and  maltreated.  He 
is  to  regard  his  religion  as  every  way 
L^nourable,  and  all  that  fairly  results 
from  it  in  lime  and  eto*-nity  as  in  every 
respect  desirable.  He  is  not  to  be  asham- 
ed to  be  called  a  Christian  ;  he  is  not  to 
be  ashamed  of  the  doctrines  taught  by 
his  religion  ;  he  is  not  to  be  ashamed 
of  the  Saviour  whom  he  professes  to 
love ;  he  is  not  to  be  ashamed  of  the 
society  and  fellowship  of  those  who  are 
true  Christians,  poor  and  despised 
though  they  may  be ;  he  is  not  to  be 
ashamed  to  perform  any  of  the  duties 
demanded  by  his  religion  ;  he  is  not  to 
be  ashamed  to  have  his  name  cast  out, 
and  himself  subjected  to  reproach  and 
scorn.  A  man  should  be  ashamed  only 
of  that  which  is  wrong.  He  should 
glory  in  that  which  is  right,  whatever 
may  be  the  consequences  to  himself. 
Christians  now,  thoug'h  not  subjected 
to  open  persecution,  are  frequently  re- 
proached by  the  world  on  account  of 
their  religion ;  and  though  the  rack 
may  not  be  employed,  and  the  fires  of 
martyrdom  are  not  enkindled,  yet  it  is 
often  true  that  one  who  is  a  believer  is 
called  to  '  suffer  as  a  Christian.'  He 
may  be  reviled  and  despised.  His 
views  may  be  regarded  as  bigoted,  nar- 
row, severe.  Opprobrious  epithets,  on 
account  of  his  opinions,  may  be  applied 
to  him.  His  former  friends  and  com- 
panions may  leave  him  because  he  has 
become  a  Christian.  A  wicked  father, 
or  a  gay  and  worldly  mother,  may  op- 
pose a  child,  or  a  husband  may  revile 
a  wife,  on  account  of  their  religion.  In 
all  these  cases,  the  same  spirit  essen- 
tially is  required  which  was  enjoined 
on  the  early  Christian  martyrs.  We 
are  never  to  be  ashamed  of  our  religion, 


17  For  the  time  is  come  that 
judgment  must  begin  *  at  the 

a  Is.  10.  12.    Je.  49.  12.     Eze.  9.  6. 


whatever  results  may  follow  from  cur 
attachment  to  it.  Comp.  Notes  on 
Rom.  i.  16.  IT  But  let  him  glorify 
God  on  this  behalf.  Let  him  praise 
God  that  he  is  deemed  not  unworthy 
to  suffer  in  such  a  cause.  It  is  a  mat- 
ter of  thankfulness  (1.)  that  they  may 
have  this  evidence  that  they  are  true 
Christians  ;  (2.)  that  they  may  desire 
the  advantages  which  may  result  from 
suffering  as  Christ  did,  and  in  his 
cause.  See  Notes  on  Acts  v.  41, 
where  the  sentiment  here  expressed  is 
fully  illustrated.  Comp.  Notes  on  Phil, 
iii.  10.  Col.  i.  24. 

17.  For  the  time  is  come.  That  is, 
this  is  now  to  be  expected.  There  is 
reason  to  think  that  this  trial  will  now 
occur,  and  there  is  a  propriety  that  it 
should  be  made.  Probably  the  apos- 
tle referred  to  some  indications  then 
apparent  that  this  was  about  to  take 
place.  II  That  judgment  must  begin. 
The  woxA  judgment  here  («pt|ua)  seems 
to  mean  the  severe  trial  which  would 
determine  character.  It  refers  to  such 
calamities  as  would  settle  the  question 
whether  there  was  any  religion,  or 
would  test  the  value  of  that  which  was 
professed.  It  was  to  <  begin^  at  the 
house  of  God,  or  be  applied  to  the 
church  first,  in  order  that  the  nature 
and  worth  of  religion  might  be  seen. 
The  reference  is,  doubtless,  to  some 
fearful  calamity  which  would  primarily 
fall  on  the  «  house  of  God  ;'  that  is,  to 
some  form  of  persecution  which  was  to 
be  let.loose  upon  the  church.  *&  At  the 
house  of  God.  Benson,  Bloomfield, 
and  many  others,  suppose  that  this  re- 
fers to  the  Jews,  and  to  the  calamities 
that  were  to  come  around  the  temple 
and  the  holy  city  about  to  be  destroyed. 
But  the  more  obvious  reference  is  to 
Christians,  spoken  of  as  the  house  or 
family  of  God.  There  is  probably  in 
the  language  here  an  allusion  to  Ezek. 


A.D.  60.]  CHAPTER  IV. 

house  of  God :    and   if  it  first 
begin  at  us,  what  shall   the  end 

a  Je.  25.29.    Lu.  23.  31. 


227 


ix.  6':  ««Slay  utterly  old  and  young, 
oolh  maids,  and  little  children,  and  wo- 
men ;  and  begin  at  my  sanctuary" 
Comp.  Jer.  XXV.  29.  But  the  language 
used  here  by  the  apostle  does  not  denote 
literally  tlie  temple,  or  the  Jews,  but 
those  who  were  in  his  time  regarded  as 
the  people  of  God — Christians — the 
church.  So  the  phrase  {TViTV  rC2) 
house  of  Jehovah,  is  used  to  denote 
the  family  or  people  of  God.  Num. 
xii.  7.  Hos.  viii.  1.  Comp.  also  1  Tim. 
iii.  15,  and  the  Note  on  that  verse. 
The  sense  here  is,  therefore,  that  the 
series  of  calamities  referred  to  were  to 
commence  with  the  church,  or  were  to 
come  first  upon  the  people  of  God. 
Schoettgen  here  aptly  quotes  a  passage 
from  the  writings  of  the  Rabbins: 
'Punishments  never  come  into  the 
world  unless  the  wicked  are  in  it;  but 
they  do  not  begin  unless  they  com- 
mence first  with  the  righteous.'  ^  And 
if  it  first  begin  at  us,  what  shall  the 
end  be  of  them  that  obey  not  the  gos- 
pel of  God?  If  God  brings  such  trials 
upon  us  who  have  obeyed  his  gospel, 
what  have  we  not  reason  to  suppose  he 
will  bring  upon  those  who  are  yet  in 
their  sins]  And  if  we  are  selected  first 
as  the  objects  of  this  visitation  ;  if  there 
is  that  in  us  which  requires  such  a 
method  of  dealing,  what  are  we  to  sup- 
pose will  occur  in  the  end  with  those 
who  make  no  pretensions  to  religion, 
but  are  yet  living  in  open  transgres- 
sion 1  The  sentiment  is,  that  if  God 
deals  thus  strictly  with  his  people ;  if 
there  is  that  in  them  which  makes  the 
visitations  of  his  judgment  proper  on 
them,  there  is  a  certainty  that  they 
who  are  not  his  people,  but  who  live  in 
iniquity,  will  in  the  end  be  overwhelmed 
with  the  tokens  of  severer  wrath.  Their 
punishment  hereafter  will  be  certain  ; 
and  who   can    tell  what  will  be  the 


be   of  them  that  obey  not   the 
gospel  of  God  ? 

18    And    if  *   the   righteous 


measure  of  its  severity  1  Every  wicked 
man  when  he  sees  the  trials  which  God 
brings  upon  his  own  people,  should 
tremble  under  the  apprehension  of  the 
deeper  calamity  which  will  hereafter 
come  upon  himself.  We  may  remark 
(I.)  that thejudgments  which  God  brings 
upon  his  own  peopl6'  make  it  certain 
that  the  wicked  will  be  punished.  If 
he  does  not  spare  his  own  people,  why 
should  he  spare  others  1  (2.)  The 
punishment  of  the  wicked  is  merely 
delayed.  It  begins  at  the  house  of 
God.  Christians  are  tried,  and  are  re- 
called from  their  wanderings,  and  are 
prepared  by  discipline  for  the  heavenly 
world.  The  punishment  of  the  wicked 
is  often  delayed  to  a  future  world,  and 
in  this  life  they  have  almost  uninter- 
rupted prosperity,  but  in  the  end  it  will 
be  certain.  See  Ps.  Ixxiii.  1 — 19.  The 
punishment  will  come  in  the  end.  It 
cannot  be  evaded.  Sooner  or  later  jus- 
tice requires  that  the  wicked  should  be 
visited  with  the  expressions  of  divine 
displeasure  on  account  of  sin,  and  in 
the  future  world  there  will  be  ample 
time  for  the  infliction  of  all  the  punish- 
ment which  they  deserve. 

18.  And  if  the  righteous  scarcely 
be  saved.  If  they  are  saved  with  diffi- 
culty. The  word  here  used  (aoXtj) 
occurs  in  the  following  places:  Acts 
xiv.  18,  scarce  restrained  they  the 
people ;  xxvii.  7,  and  scarce  were  come 
over  against  Cnidus;  8,  and  hardly 
passing  it;  16,  we  had  much  work  to 
come  by  the  boat,  literally,  we  were  able 
with  difficulty  to  get  the  boat ;  Rom. 
v.  7,  scarcely  for  a  righteous  man  will 
one  die  ;  and  in  the  passage  before  us. 
The  word  implies  that  there  is  some 
difficulty,  or  obstruction,  so  that  the 
thing  came  very  near  not  to  happen, 
or  so  that  there  was  much  risk  about  it. 
Comp.  Luke  xiii.  31.     The  apostle  in 


228  I.  PETER, 

scarcely  be  saved,  where  shall 


[A.  D.  60. 


this  passage  seems  to  have  had  his  eye 
on  a  verse  in  Proverbs  (xi.  31),  and 
he  has  merely  expanded  and  illustrated 
it:  "Behold,  the  righteous  shall  be  re- 
compensed in  the  earth:  much  more  the 
wicked  and  the  sinner."  By  the  ques- 
tion which  he  employs,  he  admits  that 
the  righteous  are  saved  with  difficulty, 
or  that  there  are  perils  which  jeopard 
their  salvation,  and  which  are  of  such 
a  kind  as  to  make  it  very  near  not  to 
happen.  They  icould  indeed  be  saved, 
but  it  would  be  in  such  a  manner  as  to 
show  that  the  circumstances  were  such 
as  to  render  it,  to  human  appearances, 
doubtful  and  problematical.  This  peril 
may  have  arisen  from  many  circum- 
stances: (fl.)  The  difficulty  of  forming 
a  plan  of  salvation,  involving  a  degree 
of  wisdom  wholly  beyond  that  of  man, 
and  of  such  a  character  that  beforehand 
it  would  have  been  problematical  and 
doubtful  whether  it  could  be.  There 
was  but  one  way  in  which  it  could  be 
done.  But  what  human  wisdom  could 
have  devised  that,  or  thought  of  it  1 
There  was  but  one  being  who  could 
save.  But  who  would  have  supposed 
that  the  Son  of  God  would  have  been 
willing  to  become  a  man,  and  to  die  on 
a  cross  to  do  it  ?  If  he  had  been  un- 
willing to  come  and  die,  the"  righteous 
could  not  have  been  saved.  (6)  The 
difficulty  of  bringing  those  who  are 
saved  to  a  willingness  to  accept  of  sal- 
vation. All  were  disposed  alike  to  re- 
ject it ;  and  there  were  many  obstacles 
in  the  human  heart,  arising  from  pride, 
and  selfishness,  and  unbelief,  and  the 
love  of  sin,  which  must  be  overcome 
before  any  would  accept  of  the  offer  of 
mercy.  There  was  but  one  agent  who 
could  overcome  these  things,  and  in- 
duce any  of  the  race  to  embrace  the 
gospel  —  the  Holy  Spirit.  But  who 
could  have  anticipated  that  the  Spirit 
of  God  would  have  un-dertaken  to  re- 
oew  and  sanctify  the  polluted  human 


the  ungodly  and  the  sinner  ap- 
pear? 

heart  ?  Yet  if  he  had  failed,  there 
could  have  been  no  salvation  for  any. 
(c)  The  difficulty  of  keeping  them 
from  falling  away  amidst  the  tempta- 
tions and  allurements  of  the  world. 
Often  it  seems  to  be  wholly  doubtful 
whether  those  who  have  been  cimverted 
will  be  kept  to  eternal  life.  They  have 
so  little  religion ;  they  yield  so  readily 
to  temptation ;  they  conform  so  much 
to  the  world ;  they  have  so  little 
strength  to  bear  up  under  trials,  that  it 
seems  as  if  there  no  power  to  preserve 
them  and  bring  them  to  heaven.  They 
are  saved  when  they  seemed  almost 
ready  to  yield  every  thing,  (d)  The 
difficulty  of  rescuing  them  from  the 
power  of  the  great  enemy  of  souls. 
The  adversary  has  vast  power,  and  he 
means,  if  he  can,  to  destroy  those  who 
are  the  children  of  God.  Often  they  are 
in  most  imminent  danger,  and  it  seems 
to  be  a  question  of  doubtful  issue  whe- 
ther they  will  not  be  entirely  overcome, 
and  perish.  It  is  no  small  matter  to 
rescue  a  soul  from  the  dominion  of 
Satan,  and  to  bring  it  to  heaven,  so  that 
it  shall  be  eternally  safe.  Through  the 
internal  struggles  and  the  outward  con- 
flicts of  life,  it  seems  often  a  matter  of 
doubt  whether  with  all  their  effort  they 
will  be  saved ;  and  when  they  are 
saved  they  will  feel  that  they  have  been 
rescued  from  thousands  of  dangers,  and 
that  there  has  been  many  a  time  when 
they  have  stood  on  the  very  verge  of 
ruin,  and  when,  to  human  appearances, 
it  was  scarcely  possible  that  they  could 
be  saved.  IT  Where  shall  the  ungod- 
ly and  the  sinner  appear?  What 
hope  is  there  of  their  salvation  ?  Th^ 
meaning  is,  that  they  would  certainly 
perish ;  and  the  doctrine  in  the  pas- 
sage is,  that  the  fact  that  the  righteous 
are  saved  with  so  much  difficulty  is 
proof  that  the  wicked  will  not  be  saved 
at  all.  This  follows,  liecause  (a)  there 
is  the  same  difficulty  in  their  salvatio.i 


A.D.  60.] 


CHAPTER  IV. 


S29 


19  Wherefore,  let  them  that 
suffer  according  to  the  will  of 
God.  commit  "  the  keeping  of 

which  there  was  in  the  salvation  of 
those  who  became  righteous;  the  same 
difficulty  arising  from  the  love  of  sin, 
the  hardness  of  the  heart,  and  the  arts 
and  power  of  the  adversary.  (6)  No 
one  can  be  saved  without  effort,  and  in 
fact  the  righteous  are  saved  only  by 
constant  and  strenuous  effort  on  their 
part.  But  the  wicked  make  no  effort 
for  their  own  salvation.  They  make 
use  of  no  gieans  for  it ;  they  put  forth 
no  exertions  to  obtain  it ;  they  do  not 
make  it  a  part  of  their  plan  of  life. 
How  then  can  they  be  saved  ?  But 
where  will  they  appear  1  I  answer  (a) 
they  will  appear  somewhere.  They 
will  not  cease  to  exist  when  they  pass 
away  from  this  world.  Not  one  of  them 
will  be  annihilated ;  and  though  they 
vanish  from  the  earth,  and  will  be  seen 
here  no  more,  yet  they  will  make  their 
appearance  in  some  other  part  of  the 
universe.  (6)  They  will  appear  at  the 
judgment-seal,  as  all  others  will,  to  re- 
ceive their  sentence  according  to  the 
deeds  done  in  the  body.  It  follows 
from  this  (1.)  that  the  wicked  will  cer- 
tainly be  destroyed.  If  the  righteous 
are  scarcely  saved,  how  can  they  be? 
(2.)  That  there  will  be  a  state  of  future 
punishment,  for  this  refers  to  what  is 
to  occur  in  the  future  world.  (3.)  That 
the  punishment  of  the  wicked  will  fte 
eternal,  for  it  is  the  opposite  of  what  is 
meant  by  saved.  The  time  will  never 
come  when  it  will  be  said  that  they  are 
saved.  But  if  so,  their  punishment 
must  be  eternal. 

19.  Wherefore,  let  them  that  suffer 
according  to  the  will  of  God.  That  is, 
who  endure  the  kind  of  sufferings  that 
he  by  his  Providence  shall  appoint. 
Comp.  ch.  iii.  17;  iv.  15,  16.  IT  Com- 
mit  the  keeping  of  their  souls  to  him. 
Since  there  is  so  much  danger;  since  | 
there  is  no  one  else  that  can  keep  them ; 
and  since  he  is  a  being  so  faithful,  let 
20 


their  souls  to  him  in  well  doin^, 
as  unto  a  faithful  Creator. 


a  Ps.  37.  5. 


them  commit  all  their  interests  to  him. 
Comp.  Ps.  xxxvii.  .5.  The  word  souls 
here  (■^vxa^)  is  equivalent  to  themselves. 
They  were  to  leave  every  thing  in  his 
hand,  faithfully  performing  every  duty, 
and  not  being  anxious  for  the  re.5ult. 
^  In  well-dding.  Constantly  doing 
good,  or  seeking  to  perform  every  duty 
in  a  proper  manner.  Their  business 
was  always  to  do  right ;  the  result  was 
to  be  left  with  God.  A  man  who  is 
engaged  always  in  well-doing,  may 
safely  commit  all  his  interests  to  God. 
IT  As  unto  a  faithful  Creator.  God 
may  be  trusted,  or  confided  in,  in  all 
his  attributes,  and  in  all  the  relations 
which  he  sustains  as  Creator,  Redeemer, 
Moral  Governor,  and  Judge.  In  these, 
and  in  all  other  respects,  we  may  come 
before  him  with  confidence,  and  put 
unwavering  trust  in  him.  As  Creator 
particularly  ;  as  one  who  has  brought 
us,  and  all  creatures,  and  things  into 
being,  we  may  be  sure  that  he  will  be 
'  faithful'  to  the  design  which  he  had 
in  view.  From  that  design  he  will 
never  depart  until  it  is  fully  accom- 
plished. He  abandons  no  purpose 
which  he  has  formed,  and  we  may  be 
assured  that  he  will  faithfully  parsue 
it  to  the  end.  As  our  Creator  we  may 
come  to  him,  and  look  to  him  for  his 
protection  and  care.  He  made  us.  He 
had  a  design  in  our  creation.  He  so 
endowed  us  that  we  might  live  for 
ever,  and  so  that  we  might  honour  and 
enjoy  him.  He  did  not  create  us  that 
we  might  be  miserable ;  nor  does  he 
wish  that  we  should  be.  He  formed 
us  in  such  a  way  that,  if  we  choose, 
we  may  be  eternally  happy.  In  that 
path,  in  which  he  has  appointed  us  to 
go,  if  we  pursue  it,  we  may  be  sure  of 
his  aid  and  protection.  If  we  really 
aim  to  accomplish  the  purposes  for 
which  we  were  made,  we  may  be  cer« 
tain  that  he  will  show  himself  to  be  a 


230 


I   PETER. 


[A.D.  60. 


CHAPTER  V. 


THE  elders  which  are  among 
you  I  exhort,  who   am   also 
an  elder,   and   a  witness  of  the 


*  faithful  Creator;'  one  in  whom  we 
may  always  confide.  And  even  though 
we  have  wandered  from  him,  and  have 
long  forgotten  why  we  were  made,  and 
have  loved  and  served  the  creature 
more  than  the  Creator,  we  may  be  sure 
if  we  will  return  to  him  that  he  will 
not  forget  the  design  for  which  he  ori- 
ginally made  us.  As  our  Creator  we 
may  still  confide  in  him.  Redeemed 
by  the  blood  of  his  Son,  and  renewed 
by  his  Spirit  after  the  image  of  him 
who  created  us,  we  may  still  go  to  him 
as  our  Creator,  and  may  pray  that  even 
yet  the  high  and  noble  ends  for  which 
we  were  made  may  be  accomplished  in 
us.  Doing  this,  we  shall  find  him  as 
true  to  that  purpose  as  though  we  had 
never  sinned. 

CHAPTER  V. 

ANALYSIS    OF    THE    CHAPTER. 

This  chapter  embraces  the  following 
subjects:  I.  An  exhortation  to  the 
elders  of  the  churches  to  be  faithful  to 
the  flocks  committed  to  their  charge. 
vs.  1 — 4.  II.  An  exhortation  to  the 
younger  members  of  the  church  to 
evince  all  proper  submission  to  those 
who  were  older  ;  to  occupy  the  station 
in  which  they  were  placed  with  a  be- 
coming spirit,  casting  all  their  care  on 
God.  vs.  5 — 7.  III.  An  exhortation 
to  be  sober  and  vigilant,  in  view  of  the 
dangers  which  beset  them,  and  the  arts 
and  power  of  their  great  adversary,  the 
devil,  and  especially  to  bear  with  pa- 
tience the  trials  to  which  they  were 
subjected,  in  common  with  their  Chris- 
tian brethren  elsewhere,  vs.  8 — 11.  IV. 
Salutations,  vs.  12 — 14. 

1.  The  elders  which  are  among  you 
I  exhort.  The  word  elder  means  pro- 
perly one  who  is  old ;  but  it  is  fre- 
quently used  in  the  New  Testament 
«8   applicable    to    the   officers   of   the 


sufferings  of  Christ,  and  also  a 
partaker  of  the  glory  "  that  shall 
be  revealed : 

a  Ro.  8  17,  18. 


church  ;  probably  because  aged  persons 
were  at  first  commonly  appointed  to 
these  offices.  See  Notes  on  Acts  xi.  30; 
xiv.  23  ;  XV.  2.  There  is  evidently  an 
allusion  here  to  the  fact  that  such  per- 
sons were  selected  on  account  of  their 
age,  because  in  the  following  verses 
(4  seq.)  the  apostle  addresses  particu- 
larly the  younger.  It  is  worthy  of  re- 
mark that  he  here  refers  .only  to  one 
class  of  ministers.  He  does  not  speak 
of  three  '  orders'  of  '  bishops,  priests, 
and  deacons;'  and  the  evidence  from 
the  passage  here  is  quite  strong  that 
theretrere  no  such  orders  in  the  churches 
of  Asia  Minor,  to  which  this  epistle 
was  directed.  It  is  also  worthy  of  re- 
mark that  the  word  « exhorV  is  here 
used.  The  language  which  Peter  uses 
is  not  that  of  stern  and  arbitrary  com- 
mand ;  it  is  that  of  kind  and  mild 
Christian  exhortation.  Comp.  Notes 
on  Philemon,  8,  9.  H  Who  am  also 
an  elder.  Gr.,  'a  fellow-presbyter' 
{ovyLTipsa^vtipoO.  This  word  occurs 
nowhere  else  in  the  New  Testament. 
It  means  that  he  was  a  co-presbyter 
with  them  ;  and  he  makes  this  one  of 
the  grounds  of  his  exhortation  to  them. 
He  does  not  put  it  on  the  ground  of  his 
apostolical  authority  ;  or  urge  it  because 
iTe  was  the  '  vicegerent  of  Christ ;'  or 
because  he  was  the  head  of  the  church  ; 
or  because  he  had  any  pre-eminence 
over  others  in  any  way.  Would  he 
have  used  this  language  if  he  had  been 
the  'head  of  the  church'  on  earth  1 
Would  he  if  he  supposed  that  the  dis. 
tinciion  between  apostles  and  other 
ministers  was  to  be  perpetuated  ? 
Would  he  if  he  believed  that  there  were 
to  be  distinct  orders  of  clergy  1  The 
whole  drift  of  this  passage  is  adverse 
to  such  a  supposition.  ^  And  a  wit- 
ness to  the  sufferings  of  Christ.  Peter 
was  indeed  a  witness  of  the  suffering 


A.  D.  60.]  CHAPTER  V.  231 

2  Feed  "  the  flock  of  God  '   which  is  among  you,  taking  the 


a  Jno.  21.  15-17.    Ac.  20.  28. 


of  Christ  when  on  his  trial,  and  doul)t- 
less  also  when  he  was  scourged  and 
mocked,  and  when  he  was  crucified. 
After  his  denial  of  his  Lord,  he  wept 
bitterly,  and  evidently  then  followed 
him  to  the  place  where  he  was  cruci- 
fied, and,  in  company  with  others,  ob- 
served with  painful  solicitude  the  last 
agonies  of  his  Saviour.  It  is  not,  so 
far  as  I  know,  expressly  said  in  the 
Gospels  that  Peter  was  present  at  the 
crucifixion  of  the  Saviour,  but  it  is 
said  (Luke  xxiii.  49),  that  "all  his 
acquaintance,  and  the  women  that  fol- 
lowed him  from  Galilee,  stood  afar  off, 
beholding  these  things,"  and  nothing  is 
more  probable  than  that  Peter  was 
among  them.  His  warm  attachment 
to  his  Master,  and  his  recent  bitter  re- 
pentance for  having  denied  him,  would 
lead  him  to  follow  him  to  the  place  of 
his  death  ;  for  after  the  painful  act  of 
denying  him  he  would  not  be  likely  to 
expose  himself  to  the  charge  of  neglect, 
or  of  any  want  of  love  again.  His 
own  solemn  declaration  here  makes  it 
certain  that  he  was  present.  He  alludes 
to  it  now,  evidently  because  it  qualified 
him  to  exhort  those  whom  he  addressed. 
It  would  be  natural  to  regard  with  pe- 
culiar respect  one  who  had  actually 
seen  the  Saviour  in  his  last  agony,  and 
nothing  would  be  more  impressive  than 
an  exhortation  falling  from  the  lips  of 
such  a  man.  A  son  would  be  likely 
to  listen  with  great  respect^to  any  sug- 
gestions which  should  be  made  by  one 
who  had  seen  his  father  or  mother  die. 
The  impression  which  Peter  had  of 
that  scene  he  would  desire  to  have 
transferred  to  those  whom  he  ad- 
dressed, that  by  a  lively  view  of  the 
sufferings  of  their  Saviour  they  might 
be  excited  to  fidelity  in  his  cause. 
IT  And  a  partaker  of  the  glory  that 
shall  be  revealed.  Another  reason  to 
make  his  exhortation  impressive  and 
solemn.     He  felt  that  he  was  an  heir 


or,  as  much  as  in  you 


of  life.  He  was  about  to  partake  of 
the  glories  of  heaven.  Looking  for 
ward,  as  they  di^  also,  to  the  blessed 
world  before  him  and  them,  he  had  a 
right  to  exhort  them  to  the  faithful  per- 
formance of  duty.  Any  one  who  is 
himself  an  heir  of  salvation  may  ap- 
propriately exhort  his  fellow-Christians 
to  fidelity  in  the  service  of  their  com- 
mon Lord. 

2.  Feed  the  flock  of  God.  Discharge 
the  duties  of  a  shepherd  towards  the 
flock.  On  the  word  feed,  see  Notes 
on  John  xxi.  15.  It  is  a  word  which 
Peter  would  be  likely  to  remember, 
from  the  solemn  manner  in  which  the 
injunction  to  perform  the  duty  was 
laid  on  him  by  the  Saviour.  The  di- 
rection means  to  take  such  an  oversight 
of  the  church  as  a  shepherd  is  accus- 
tomed to  take  of  his  flock.  See  Notes 
on  John  x.  1 — 16.  II  Which  is  among 
you.  Marg.,  as  much  as  in  you  is. 
The  translation  in  the  text  is  the  more 
correct.  It  means  the  churches  which 
were  among  them,  or  over  which  they 
were  called  to  preside.  H  Taking  the 
oversight  thereof — iriiaxoTtovvte^'  The 
fair  translation  of  this  word  is,  dis- 
charging the  episcopal  office  ;  and  the 
word  implies  all  that  is  ever  implied 
by  the  word  bishop  in  the  New  Testa- 
ment. This  idea  should  have  been 
expressed  in  the  translation.  The 
meaning  is  not  merely  to  take  ihetiver- 
sight  —  for  that  might  be  done  in  a 
subordinate  sense  by  any  one  in  office; 
but  it  is  to  take  such  an  oversight  as  is 
implied  in  the  episcopate,  or  by  the 
word  bishop.  The  v?ords  episcopate, 
episcopal,  and  episcopacy,  are  merely 
the  Greek  word  used  here  and  its  cor- 
relatives transferred  to  our  language. 
The  sense  is  that  of  overseeing  ;  taking 
the  oversight  of;  looking  after,  as  of  a 
flock  ;  and  the  word  has  originally  no 
reference  to  what  is  now  spoken  of  as 
peculiarly  the  episcopal  office.     It  is  a 


232 


1.  PETER. 


[A.D.  6a 


oversight  thereof,  not  by  con- 
straint, but  willingly ;  "  not  for 
filthy  lucre,  ^  but  of  a  ready 
mind ; 


word  strictly  applicable  to  any  minister 
of  religion,  or  officer  of  a  church.  In 
the  passage  before  us  this  duty  was  to 
be  performed  by  those  who,  in'  ver.  1, 
are  c-,x\\q(\  prehbyters  or  elders  ;  and  this 
is  one  of  the  numerous  passages  in  the 
New  Testament  which  prove  that  all 
that  is  properly  implied  in  the  per- 
formance of  the  episcopal  functions 
pertained  to  those  who  were  called 
presbyters,  or  elders,  if  so,  there  was 
no  higher  grade  of  ministers  to  which 
the  peculiar  duties  of  the  episcopate 
were  to  be  entrusted ;  that  is,  there 
was  no  class  of  officers  corresponding 
to  those  who  are  now  called  bishops. 
Comp.  Notes  on  Acts  xx.  28.  H  Not 
by  constraint,  but  willingly.  Not  as 
if  you  felt  that  a  heavy  yoke  was  im- 
posed on  you,  or  a  burden  from  which 
you  would  gladly  be  discharged.  Go 
cheerfully  to  your  duty  as  a  work  which 
you  love,  and  act  like  a  freeman  in  it, 
and  not  as  a  slave.  Arduous  as  are 
the  labours  of  the  ministry,  yet  there 
is  no  work  on  earth  in  which  a  man 
can  and  should  labour  more  cheerfully. 
1[  Not  for  Jilthy  lucre.  Shameful  or 
dishonourable  gain.  Notes,  1  Tim. 
iii.  3.  H  But  of  a  ready  mind.  Cheer- 
fully, promptly.  We  are  to  labour  in 
this  work  not  under  the  influence  of 
the  desire  of  gain,  but  from  the  prompt- 
ings of  love.  There  is  all  the  differ- 
ence conceivable  between  one  who  does 
a  thing  because  he  is  paid  for  it,  and 
one  who  does  it  from  bve — between, 
for  example,  the  manner  in  which  one 
attends  on  us  when  we  are  sick  who 
loves  us,  and  one  who  is  merely  hired 
to  do  it.  Such  a  difference  is  there  in 
the  spirit  with  which  one  who  is  actu- 
ated by  mercenary  motives,  and  one 
v;hosc  heart  is  in  the  work,  will  en- 
gage in  the  ministry. 


3  Neither  as  '  being  lords  over 
God^s  h-eritage,  but  being  ensam- 
ples  '  to  the  flock. 


1 1  Co.  9.  17. 
or,  overrulinff. 


b  1  Ti.  3.  3,  a 
c  1  Ti.  4.  12. 


3.  Neither  as  being  lords.  Marg., 
overruling.  The  word  here  used  (xot- 
■faxvptsvo)  is  rendered  exercise  domi- 
nion over,  in  Matt.  xx.  25;  exercise 
lordship  over,  in  Mark  x.  42 ;  and 
overcame,  in  Acts  xix.  16.  It  does  nol 
elsewhere  occur  in  the  New  Testament 
It  refers  properly  to  that  kind  of  juris- 
diction which  civil  rulers  or  magistrates 
exercise.  This  is  an  exercise  of  autho- 
rity, as  contradistinguished  from  the 
influence  of  reason,  persuasion,  and 
example.  The  latter  pertains  to  the 
ministers  of  religion;  the  former  i*  for- 
bidden to  them.  Their  dominion  is 
not  to  be  that  of  temporallordship;  it 
is  to  be  that  of  love  and  truth.  This 
command  would  prohibit  all  assump- 
tion of  temporal  power  by  the  ministers 
of  religion,  and  all  conferring  of  titles 
of  nobility  on  those  who  are  preachers 
of  the  gospel.  It  needs  scarcely  to  be 
said  that  it  has  been  very  little  regarded 
in  the  church.  IT  Over  God's  heritage 
— tiov  x'KrfiUiv-  Vulgate,  in  cloris — over 
the  clergy.  The  Greek-  word  here 
(x?i^poj — kleros)  is  that  from  which 
the  word  clergy  has  been  derived ;  and 
some  have  interpreted  it  here  as  refer- 
ring to  the  clergy,  that  is,  to  priests 
and  deacons  who  are  under  the  autho- 
rity of  a  bishop.  Such  an  interpreta- 
tion, howe^r,  would  hardly  be  adopted 
now.  The  word  means,  properly,  (a) 
a  lot,  die,  any  thing  used  in  determin- 
ing chances;  {b)  a  part,  or  portion^ 
such  as  is  assigned  by  lot;  hence  (c) 
an  ojffice  to  which  one  is  designated, 
or  appointed  by  lot  or  otherwise ;  and 
(flf)  in  general  any  possession  or  heri- 
tage. Acts  xxvi.  18.  Col.  i.  12.  The 
meaning  here  is,  '  not  lording  it  over 
the  possessions  or  the  heritage  of  God. 
The  reference  is,  undoubtedly,  to  the 
church,  as  that  which  is  peculiarly  his 


A.D.60.] 


CHAPTER  V. 


23S 


4  And  when  the  chief*  Shep- 
herd shall  appear,  ye  shall  re- 
ceive a  crown  *  of  glory  that 
fadeth  not  away. 

a  He.  13.  20.  5  2  Ti.  4.  8. 

property  ;  his  own  in  the  world.  Whit- 
by and  others  suppose  that  it  refers 
to  the  possessions  or  property  of  the 
church;  Doddridge  explains  it — 'not 
assuming  dominion  over  those  who 
fall  to  your  lot,'  supposing  it  to  mean 
that  they  were  not  to  domineer  over 
the  particular  congregations  commit- 
ted by  Providence  to  their  care.  But 
the  other  interpretation  is  most  in  ac- 
cordance with  the  usual  meaning  of 
the  word.  IT  But  being  ensamples  to 
thejlock.  Examples.  See  Notes  on 
1  Tim.  iv.  12.  Peter  has  drawn  here 
with  great  beauty  the  appropriate  cha- 
racter of  the  ministers  of  the  gospel, 
and  described  the  spirit  with  which 
they  should  be  actuated  in  the  discharge 
of  the  duties  of  their  office.  But 
how  different  it  is  from  the  character 
of  many  who  have*  claimed  to  be 
ministers  of  religion ;  and  especially 
how  different  from  that  corrupt  com- 
munion which  professes  in  a  special 
manner  to  recognise  Peter  as  the  head, 
and  the  vicegerent  of  Christ.  It  is 
well  remarked  by  Benson  on  this  pas- 
sage, that  "  the  church  of  Rome  could 
not  well  have  acted  more  directly  con- 
trary to  this  injunction  of  St.  Peter's, 
if  she  had  studied  to  disobey  it,  and  to 
form  herself  upon  a  rule  that  should 
be  the  reverse  of  this." 

4.  And  when  the  chief  Shepherd 
shall  appear.  The  prince  of  the  pas- 
tors— the  Lord  Jesus  Christ.  <  Peter, 
in  the  passage  above,  ranks  himself 
with  the  elders  ;  here  he  ranks  Christ 
himself  with  the ;7as/or5.'  Benson.  See 
Notes  on  ch.  ii.  25.  Comp.  ^eb.  xiii. 
20.  t  Ye  shall  receive  a  crown  of 
glnry.  A  glorious  crown  or  diadem. 
Comp.  Notes  on  2  Tim.  iv.  8.  IT  That 
fadeth  not  away.  This  is  essentially 
the  same  word,  though  somewhat  dif- 
20* 


5  Likewise,  ye  younger,  sub- 
mit yourselves  unto  the  elder: 
yea,  all  "  of  you  be  subject  one 
to  another,  and  he  clothed  with 

c  Ep.  5.  21. 


ferent  in  form,  which  occurs  in  ch.  i.  4. 
See  Notes  on  that  verse.  The  word 
occurs  nowhere  else  in  the  New  Tes- 
tament. Comp.  Notes  on  1  Cor.  ix.  25. 
5.  Likewise,  ye  younger.  All 
younger  persons  of  either  se.x.  IT  Sub- 
mit yourselves  to  the  elder.  That  is, 
with  the  respect  due  to  their  age,  and 
to  the  offices  which  they  sustain.  There 
is  here,  probably,  a  particular  refer- 
ence to  those  who  sustained  the  office 
of  elders  or  teachers,  as  the  same 
word  is  used  here  which  occurs  in  ver. 
1.  As  there  was  an  allusion  in  that 
verse,  by  the  use  of  the  word,  to  age, 
so  there  is  in  this  verse  to  the  fact 
that  they  sustained  an  office  in  the 
church.  The  general  duty,  however, 
is  here  implied,  as  it  is  everywhere  in 
the  Bible,  that  all  suitable  respect  is  to 
be  shown  to  the  aged.  Comp.  Lev. 
xix.  32.  1  Tim.  v.  1.  Acts  xxiii.  4. 
2  Pet.  ii.  9.  IT  Yea,  all  of  you  be  sub- 
ject one  to  another.  In  your  proper 
ranks  and  relations.  You  are  not  to 
attempt  to  lord  it  over  one  another,  but 
are  to  treat  each  other  with  deference 
and  respect.  See  Notes,  Eph.  v.  21. 
Phil.  ii.  3.  IT  And  be  clothed  with 
huniilily.  The  word  here  rendered 
be  clothed  (£yxo,u/3do/xat)  occurs  no- 
where else  in  the  New  Testament.  It 
is  derived  from  xoa^o^ — a  strip,  string, 
or  loop  to  fasten  a  garment ;  and  then 
the  word  refers  to  a  garment  that  was 
fastened  with  strings.  The  word  iyxoju- 
ii3wjua  (egkornboma),  refers  particularly 
to  a  long  white  apron,  or  outer  gar- 
ment that  was  commonly  worn  by 
slaves.  See  Rob.  Lex.  Passovj,  Lex. 
There  is,  therefore,  peculiar  force  in 
the  use  of  this  word  here,  as  denoting 
an  humble  mind.  They  were  to  be 
willing  to  take  any  place,  and  to  per- 
form any   office,  however  humble,  in 


284 


I.  PETER. 


[A.  D.  60. 


humility:  for  God  "  resisteth  the  I  fore  under  the  mighty  hand  of 


proud,  and  giveth  grace  to  the 
humble. 
6  Humble 


a  Ja.  4. 


yourselves  there- 
is.  57.  15.        c  Ps.  55.  22. 


order  to  serve  and  benefit  others.  They 
were  not  to  assume  a  style  and  dignity 
of  state  and  authority,  as  if  they  would 
lord  it  over  others,  or  as  if  they  were 
better  than  others  :  but  they  were  to 
be  willing  to  occupy  any  station,  how- 
ever humble,  by  which  they  might  ho- 
nour God.  It  is  known  that  not  a  few 
of  the  early  Christians  actually  sold 
themselves  as  slaves,  in  order  that  they 
might  preach  the  gospel  to  those  who 
were  in  bondage.  The  sense  here  is, 
they  were  to  put  on  humility  as  a  gar- 
ment bound  fast  to  them,  as  a  servant 
bound  fast  to  him  the  apron  that  was 
significant  of  his  station.  Comp.  Col. 
iii.  13.  It  is  not  unusual  in  the  Scrip- 
tures, as  well  as  in  other  writings,  to 
compare  the  virtues  with  articles  of 
apparel ;  as  that  with  which  we  are 
clothed,  or  in  which  we  are  seen  by 
others.  Comp.  Isa.  xi.  5;  lix.  17. 
IT  For  God  resisteth  the  proud,  &c. 
This  passage  is  quoted  from  the  Greek 
translation  in  Prov.  iii.  34.  See  it  ex- 
plained in  the  Notes  on  James  iv.  6. 
where  it  is  also  quoted. 

6.  Humble  yourselves  therefore.  Be 
willing  to  take  a  low  place — a  place 
si^ch  as  becomes  you.  Do  not  arrogate 
to  yourselves  what  does  not  belong  to 
you ;  do  not  evince  pride  and  haughti- 
ness in  your  manner;  do  not  exalt 
yourselves  above  others.  See  Notes 
on  Luke  xiv.  7 — 11.  Comp.  Prov.  xv. 
33;  xviii.  12;  xxii.  4.  Mic.  vi.  8. 
Phil.  ii.  8.  If  Under  the  mighty  hand 
of  God.  This  refers  probably  to  the 
calamities  which  he  had  brought  upon 
them,  or  was  about  to  bring  upon  them  ; 
represented  here,  as  often  elsewhere,  as 
the  infliction  of  his  hand — the  hand 
being  that  by  which  we  accomplish  any 
thing.     When   that   hand  was   upon 


God,  that  he  may  exalt  you  in 
due  time : 

7  Casting "  all  your  care  upon 
him,  for  he  careth  for  you. 


them  they  were  not  to  be  lifted  up  with 
pride  and  with  a  spirit  of  rebellion,  but 
were  to  take  a  lowly  place  before  him, 
and  submit  to  him  with  a  calm  mind, 
believing  that  he  would  exalt  them  in 
due  time.  There  is  no  situation  in 
which  one  will  be  more  likely  to  feel 
humility  than  in  scenes  of  affliction 
1  That  he  may  exalt  you  in  due  time. 
When  he  shall  see  it  to  be  a  proper 
time.  (1.)  They  might  be  assured 
that  this  would  be  done  at  some  time. 
He  would  not  always  leave  thetn  in 
this  low  and  depressed  condition.  He 
would  take  off  his  heavy  hand,  and 
raise  them  up  from  their  slate  of  sad 
ness  and  suiFering.  (2.)  This  would 
be  in  due  time;  that  is,  in  the  proper 
time,  in  the  best  time,  (a)  It  might 
be  in  the  present  life,  (b)  It  would 
certainly  be  in  the  world  to  come. 
There  they  would  be  exalted  to  honours 
which  will  be  more  than  an  equiva- 
lent for  all  the  persecution,  poverty 
and  contempt  which  are  suffered  in 
this  world.  He  may  well  afford  to  be 
humble  here  who  is  to  be  exalted  to  a 
throne  in  heaven. 

•  7.  Casting  all  your  care  upon  him. 
Comp.  Ps.  Iv,  22,  from  whence  this 
passage  was  probably  taken.  "  Cast 
thy  burden  upon  the  Lord,  and  he 
shall  sustain  thee ;  he  shall  never  suf 
fer  the  righteous  to  be  moved."  Comp. 
for  a  similar  sentiment.  Matt.  vi.  25 — 
30.  The  meaning  is,  that  we  are  to 
commit  our  whole  cause  to  him.  If 
we  suffer  heavy  trials ;  if  we  lose  our 
friends,  health,  or  property  ;  if  we  have 
arduous  and  responsible  duties  to  per- 
form ;  if  we  feel  that  we  have  no 
strength,  and  are  in  danger  of  being 
crushed  by  what  is  laid  upon  us,  we 
may  go  and  cast  all  upon  the  Lord; 


A.  D.  60.]  CHAPTER  V.  235 

S  Be  sober,  be  vigilant;  be-   cause  your  adversary  the  devil, 


that  is,  we  may  look  to  him  for  grace 
and  strength,  and  feel  assured  that  he 
will  enable  us  to  sustain  all  that  is  laid 
upon  us.  The  relief  in  the  case  will 
be  as  real,  and  as  full  of  consolation, 
as  if  he  took  the  burden  and  bore  it 
himself.  He  will  enable  us  to  bear 
with  ease  what  we  supposed  we  could 
never  have  done ;  and  the  burden  which 
he  lays  upon  us  will  be  light.  Matt.  xi. 
30.  Comp.  Notes,  Phil.  iv.  6,  7.  H  For 
he  careth  for  you.  Notes,  Matt.  x. 
29 — 31.  He  is  not  like  the  gods  wor- 
shipped by  many  of  the  heathen,  who 
were  supposed  to  be  so  exalted,  and  so 
distant,  that  they  did  not  interest  them- 
selves in  human  affairs,  but  he  conde- 
scends to  regard  the  wants  of  the  mean- 
est of  his  creatures.  It  is  one  of  the 
glorious  attributes  of  the  true  God  that 
he  can  and  will  thus  notice  the  wants 
of  the  mean  as  well  as  the  mighty  ; 
and  one  of  the  richest  of  all  consola- 
tions when  we  are  afflicted,  and  are 
despised  by  the  world,  is  the  thought 
that  we  are  not  forgotten  by  our  hea- 
venly Father.  He  who  remembers  the 
falling  sparrow,  and  who  hears  the 
young  ravens  when  they -cry,  will  not 
be  unmindful  of  us.  "  Yet  the  Lord 
thinketh  on  me,"  was  the  consolation 
of  David,  when  ho  felt  that  he  was 
"  poor  and  needy."  Ps.  xl.  17.  •'  When 
my  father  and  my  mother  forsake  me, 
then  the  Lord  will  take  me  up."  Ps. 
xxvii.  10.  Comp.  Isa.  xlix.  15.  What 
more  can  one  wish  than  to  be  permitted 
to  feel  that  the  great  and  merciful  Je- 
hovah thinks  on  him  ?  What  are  we ; 
what  have  we  done,  that  should  be 
worthy  of  such  condescension  1  Re- 
member, poor,  despised,  afflicted  child 
of  God,  that  you  will  never  be  forgot- 
ten. Friends  on  earth,  the  great,  the 
gay,  the  noble,  the  rich,  may  forget 
you  ;  God  never  will.  Remember  that 
you  will  never  be  entirely  neglected. 
Father,  mother,  neighbour,  friend ; 
those  whom  you  have  loved*  and  those 


to  whom  you  have  done  good,  may 
neglect  you,  but  God  never  will.  You 
may  become  poor,  and  they  may  pass 
by  you  ;  you  may  lose  your  office,  and 
flatterers  may  no  longer  throng  your 
path  ;  your  beauty  may  fade,  and  your 
admirers  may  leave  you;  you  may 
grow  old,  and  be  infirm,  and  appear  to 
be  useless  in  the  world,  and  no  one 
may  seem  to  care  for  you  ;  but  it  is 
not  thus  with  the  God  whom  you  serve. 
When  he  loves,  he  always  loves;  if  he 
regarded  you  with  favour  when  you 
were  rich,  he  will  not  forget  you  when 
you  are  poor ;  he  who  watched  over 
you  with  a  parent's  care  in  the  bloom 
of  youth,  will  not  cast  you  off  when 
you  are  *  old  and  gray-headed.'  Ps. 
Ixxi.  18^  If  we  are  what  we  should 
be,  we  shall  never  be  without  a  friend 
as  long  as  there  is  a  God. 

8.  Be  sober.  While  you  cast  your 
cares  upon  God,  and  have  no  anxiety 
on  that  score,  let  your  solicitude  be 
directed  to  another  point.  Do  not 
doubt  that  he  is  able  and  willing 
to  support  and  befriend  you,  but  bo 
watchful  against  your  foes.  See  the 
word  used  here  fully  explained  in  the 
Notes  on  1  Thess.  v.  6.  IF  Be  vigi- 
lant. This  word  (ypjyyopiw)  is  every- 
where else  in  the  New  Testament  ren- 
dered watch.  See  Matt.  xxiv.  42,  43 ; 
XXV.  13;  xxvi.  38,  40,  41.  It  means 
that  we  should  exercise  careful  circum- 
spection, as  one  does  when  he  is  in 
danger.  In  reference  to  the  matter 
here  referred  to,  it  means  that  we  are 
to  be  on  our  guard  against  the  wiles 
and  the  power  of  the  evil  one.  IT  Your 
adversary  the  devil.  Your  enemy  ;  he 
who  is  opposed  to  you.  Satan  opposes 
man  in  his  best  interests.  He  resists 
his  efforts  to  do  good  ;  his  purposes  to 
return  to  God  ;  his  attempts  to  secure 
his  own  salvation.  There  is  no  more 
appropriate  appellation  that  can  be 
given  to  him  than  to  say  that  he  resists 
all  our  efforts  to  obey  God  and  to  tut- 


236 

as  *  a  roaring  lion,  walketh  about, 
seeking  whom  he  may  devour  : 
9  VVhom   resist,  ^  stedfast    in 


Re.  12.  12. 


I.  PETER.  [A.  D.  ea 

the  faith,  knowing  that  the  same 
afflictions  are  accomplished  in 
your  brethren  tnai  are  ii  the 
world. 


b  Ja.  4.  7. 


cure  the  salvation  of  our  own  souls. 
^  As  a  roaring  lion.  Comp.  Rev.  xii. 
12.  Sometimes  Satan  is  represented 
as  transforming  himself  into  an  angel 
of  light  (see  Notes  on  2  Cor.  xi.  14)  ; 
and  sometimes,  as  here,  as  a  roaring 
lion;  denoting  the  etforts  which  he 
makes  to  alarm  and  overpower  us. 
The  lion  here  is  not  the  crouching  lion 
— the  lion  stealthfully  creeping  towards 
his  foe — but  it  is  the  raging  monarch 
of  the  woods,  who  by  his  terrible  roar 
-would  intimidate  all  so  that  they  migh». 
become  an  easy  prey.  The  particular 
thing  referred  to  here,  doubtless,  \s  per- 
secution, resembling  in  its  terrors  a 
roaring  lion.  When  error  comes  in  ; 
when  seductive  arts  abound  ;  when  the 
world  allures  and  charms,  the  repre- 
sentation of  the  character  of  the  foe  is 
not  of  the  roaring  lion,  but  of  the  silent 
influence  of  an  enemy  that  has  clothed 
hinjself  in  the  garb  of  an  angel  of  light. 
2  Cor.  xi.  14.  H  Walketh  about,  seek- 
ing whom  he  may  devour.  "  Natural- 
ists have  observed  that  a  lion  roars 
when  he  is  roused  with  hunger,  for 
then  he  is  most  fierce,  and  most  eagerly 
seeks  his  prey.  See  Judg.  xiv.  5.  Ps. 
xxii.  13.  Jer.  ii.  15.  Ezek.  xxii.  25. 
Hos.  xi.  10.  Zeph.  iii.  3.  Zech.  xi.  3." 
Benson. 

9.  Whom  resist.  See  Notes,  James 
iv.  7.  You  are  in  no  instance  to  yield 
to  him,  but  are  in  all  forms  to  stand 
up  and  oppose  him.  Feeble  in  your- 
selves, you  are  to  confide  in  the  arm 
of  God.  No  matter  in  what  form  of 
terror  he  approaches,  you  are  to  fight 
manfully  the  fight  of  faith.  Comp. 
Notes  on  Eph.  vi.  10—17.  '^Stedfast 
in  the  faith.  Confiding  in  God.  You 
are  to  rely  on  him  alone,  and  the  means 
of  successful  resistance  are  to  be  found 
in  the  resources  of  faith.  See  Notes 
on  Eph.  vi.  16.     ^  Know'mg  that  the 


same  afflictions  are  accomplished  in 
your  brethren  that  are  in  the  world. 
Comp.  for  a  similar  sentiment,  1  Cor. 
X.  1 3.  The  meaning  is,  that  you  should 
be  encouraged  to  endure  your  trials  by 
the  fact  that  your  fellow -Christians 
suffer  the  same  things.  This  consider- 
ation might  furnish  consolation  to  them 
in  their  trials  in  the  following  ways  ; 
(1.)  They  would  feel  that  they  were 
suft'ering  only  the  common  lot  of  Chris- 
tians. There  was  no  evidence  that 
God  was  peculiarly  angry  with  them, 
or  that  he  had  in  a  peculiar  manner 
forsaken  them.  (2.)  The  fact  that 
others  were  enabled  to  bear  their  trials 
should  be  an  argument  to  prove  to 
them  that  they  would  also  be  able.  If 
they  looked  abroad,  and  saw  that  others 
were  sustained,  and  were  brought  off 
triumphant,  they  might  be  assured  that 
this  would  be  the  case  with  them.  (3.) 
There  would  be  the  support  derived 
from  the  fact  that  they  were  not  alone 
in  suffering.  We  can  bear  pain  more 
easily  if  we  feel  that  we  are  not  alone 
— that  it  is  the  common  lot — that  we 
are  in  circumstances  where  we  may 
have  sympathy  from  others.  This  re- 
mark may  be  of  great  practical  value 
to  us  in  view  of  persecutions,  trials, 
and  death.  The  consideration  sug- 
gested here  by  Peter  to  sustain  those 
whom  he  addressed,  in  the  trials  of 
persecution,  may  be  applied  now  to 
sustain  and  comfort  us  in  every  form 
of  apprehended  or  real  calamity.  We 
are  all  liable  to  suflTering.  We  are 
exposed  to  sickness,  bereavement,  death. 
We  often  feel  as  if  we  could  not  bear 
up  under  the  suflTerings  that  may  be 
before  us,  and  especially  do  we  dread 
the  great  trial — death.  It  may  fur- 
nish us  some  support  and  consolation 
to  remember  (1.)  That  this  is  the  com. 
mon   lot  of  men.     There  is  nothing 


A.  D.  60.]  CHAPTER  V. 

10  But  the  God  of  all  grace, 
who  hath  called  us  unto  his  eter- 
nal glory  by  Christ  Jesus,  after 

a  2  Co.  4. 16.      6He.  13.  21.      c2Th.3.3. 


237 


peculiar  in  our  case.  It  proves  nothing 
«s  to  the  question  whether  we  are  ac- 
cepted of  God,  and  are  beloved  by  him, 
that  we  sutfer,  for  those  whom  he  has 
loved  most  have  been  often  among  the 
greatest  sufferers.  We  often  think  that 
our  sufferings  are  peculiar ;  that  there 
have  been  none  like  them.  Yet,  if  we 
knew  all,  we  should  find  that  thousands 
— and  among  them  the  most  wise,  and 
pure,  and  good — have  endured  suffer- 
ings of  the  same  ki7id  as  ours,  and 
perhaps  far  more  intense  in  degree. 
(2.)  Others  have  been  conveyed  tri- 
umphantly through  their  trials.  We 
have  reason  to  hope  and  to  believe  that 
we  shall  also,  for  (a)  our  trials  are  no 
greater  than  theirs  have  been  ;  and  (b) 
their  natural  strength  was  no  greater 
than  ours.  Many  of  them  were  timid, 
and  shrinking,  and  trembling,  and  felt 
that  they  had  no  strength,  and  that 
they  should  fail  under  the  trial.  (3.) 
The  grace  which  sustained  them  can 
sustain  us.  The  hand  of  God  is  not 
shortened  that  it  cannot  save.  His 
ear  is  not  heavy  that  it  cannot  hear. 
His  power  is  as  great,  and  his  grace  is 
as  fresh,  as  it  was  when  the  first  sufferer 
was  supported  by  him;  and  that  divine 
strength  which  supported  David  and 
Job  in  their  afflictions,  and  the  apostles 
and  martyrs  in  theirs,  is  just  as  power- 
ful as  it  was  when  they  applied  to  God 
to  be  upheld  in  th«r  sorrows.  (4.)  We 
are  especially  fearful  of  death — fearful 
that  our  faith  will  fail,  and  that  we  shall 
be  left  to  die  without  support  or  conso- 
lation. Yet  let  us  remember  that  death 
is  the  common  lot  of  man.  Let  us  re- 
member i^Ao  have  died — tender.females; 
children  ;  the  timid,  and  the  fearful ; 
those,  in  immense  multitudes,  who  had 
no  more  strength  by  nature  than  we 
have.  Let  us  think  of  our  own  kindred 
who  have  died.    A  wife  has  died,  and 


that  ye  have  suffered  a  while," 
make  you  perfect,  *  stablish,  * 
strengthen,  '^  settle  *  you. 

d  Zee.  10.' G,  12.  c  Ps.  138.  7,  8. 

shall  a  husband  be  afraid  to  diel  A 
child,  and  shall  a  father?  A  sister, 
and  shall  a  brother  1  It  does  much  to 
take  away  the  dread  of  death  to  re- 
member that  a  mother  has  gone  through 
the  dark  valley  ;  that  that  gloomy  vale 
has  been  trod  by  delicate,  and  timid, 
and  beloved  sisters.  Shall  /  be  afraid 
to  go  where  they  have  gone  1  Shall  I 
apprehend  that  I  shall  find  no  grace 
that  is  able  to  sustain  me  where  they 
have  found  it]  Must  the  valley  of  the 
shadow  of  death  be  dark  and  gloomy 
to  me,  when  they  found  it  to  be  illumi- 
nated with  the  opening  light  of  heaven  1 
Above  all,  it  takes  away  the  fear  of 
death  when  I  remember  that  my  Saviour 
has  experienced  all  the  horrors  which 
can  ever  be  in  death ;  that  he  has  slept 
in  the  tomb,  and  made  it  a  hallowed 
resting-place. 

1 0.  But  the  God  of  all  grace.  The 
God  who  imparts  all  needful  grace.  It 
was  proper  in  their  anticipated  trials  to 
direct  them  to  God,  and  to  breathe  forth 
in  their  behalf  an  earnest  and  affection- 
ate prayer  that  they  might  be  support- 
ed. A  prayer  of  this  kind  by  an  apos- 
tle would  also  be  to  them  a  sort  of 
pledge  or  assurance  that  the  needed 
grace  would  be  granted  them.  H  Who 
hath  called  us  unto  his  eternal  glory. 
And  who  means,  therefore,  that  we 
shall  be  saved.  As  he  has  called  us 
to  his  glory,  we  need  not  apprehend 
that  he  will  leave  or  forsake  us.  On 
the  meaning  of  the  word  called,  see 
Notes  on  Eph.  iv.  1.  IT  After  that  ye 
have  suffered  a  while.  After  you  have 
suffered  as  long  as  he  shall  appoint. 
The  Greek  is,  '  having  suffered  a  little* 
and  may  refer  either  to  time  or  degree. 
In  Loth  respects  the  declaration  concern- 
ing afflictions  is  true.  They  are  shorty 
compared  with  eternity  ;  they  are  lights 
compared  with  the  exceeding  and  Ater 


238 


11  To  him  be  "  glory  and  do- 
minion for  ever  and  ever.  Amen. 

12  By   Sylvanus,  *  a   faithful 
brother  unto  you,  as  I  suppose, 


ac.4.  11. 


b  2  Co.  1.  9. 


I.  PETER.  [A.D.  60, 

I  have  written  briefly,  exhorting, 
and  testifying  that  this  is  the 
true  grace  of  God  wherein  ye 
'^  stand. 

c  1  Co.  15.  1. 


nal  weight  of  glory.  See  Notes  on  2 
Cor.  iv.  16 — 18.  IT  Make  you  perfects 
By  means  of  your  trials.  The  tenden- 
cy of  affliction  is  to  make  us  peifect. 
IF  Stablisk.  The  Greek  word  means 
to  set  fast ;  to  fix  firmly ;  to  render 
immovable.  Luke  xvi.  26  ;  ix.  51  ; 
xxii.32.  Rom.  i.  11;  xvi.  25.  IThess. 
iii.  2,  1 3,  et  al.  IT  Strengthen.  Give 
you  strength  to  bear  all  this.  IF  Settle 
you.  hileraUy ,  fou7id  you,  or  establish 
you  on  a  firm  foundation — ^s/jisuJicsei, 
The  allusion  is  to  a  house  which  is  so 
firmly  fixed  on  a  foundation  that  it  will 
not  be  moved  by  winds  or  floods.  Comp. 
Notes  on  Matt.  vii.  24,  seq. 

\l.  To  him  heglury,  &c.  See  Notes, 
ch.  iv.  11. 

12.  By  Sylvanus.  Or  Silas.  See 
Notes  on  2  Cor.  i.  19.  1  Thess.  i.  1. 
He  was  the  intimate  friend  and  com- 
panion of  Paul,  and  had  laboured  much 
with  him  in  the  regions  where  the 
churches  were  situated  to  which  this 
epistle  was  addressed.  In  what  man- 
ner he  became  acquainted  with  Peter, 
or  why  he  was  now  with  him  in  Baby- 
lon, is  unknown.  ^  A  faithful  brother 
unto  you,  as  I  suppose.  The  expres- 
sion *  as  I  suppose'  (Jjj  Xoyt'^ojuou.),  does 
not  imply  that  there  was  any  doubt  on 
the  mind  of  the  apostle,  but  indicates 
rather  a  firm  persuasion  that  what  he 
said  was  true.  Thus  Rom.  viii.  18. 
« For  I  reckon  (T^oyl^ofxat)  that  the 
sufferings  of  this  present  time  are  not 
worthy  to  be  compared,"  &c.  That 
is,  I  am  fully  persuaded  of  it ;  I  have 
no  doubt  of  it.  Peter  evidently  had 
no  doubt  on  this  point,  but  he  probably 
could  not  speak  from  any  personal 
knowledge.  He  had  not  been  with 
them  when  Silas  was,  and  perhaps  not 
at  all ;  for  they  may  have  been  *  stran- 
ger*' io  him  personally — for  the  word 


'Strangers,'  in  ch.  i.  1,  may  imply 
that  he  had  no  personal  acquaintance 
with  them.  Silas,  however,  had  been 
much  with  them  (comp.  Acts  xv.  17— 
31),  and  Peter  had  no  doubt  that  h6 
had  shown  himself  to  be  *  a  faithful 
brother'  to  them.  An  epistle  conveyed 
by  his  hands  could  not  but  be  wel- 
come. It  should  be  observed,  however, 
that  the  expression  <  I  suppose'  has 
been  differently  interpreted  by  some. 
Wetstein  understands  it  as  meaning, 
'  not  that  he  supposed  Sylvanus  to  be 
a  faithful  brother,  for  who,  says  he, 
could  doubt  thati  but  that  he  had 
written  as  he  understood  matters,  hav- 
ing carefully  considered  the  subject, 
and  as  he  regarded  things  to  be  true,' 
and  refers  for  illustration  to  Rom.  viii. 
18.  Phil.  iv.  8.  Heb.  xi.  9.  Grotius 
understands  it  as  meaning,  *  if  I  remem- 
ber right;'  and  supposes  that  the  idea 
is,  that  he  shows  his  affection  for  them 
by  saying  that  this  was  not  the  first 
time  that  he  had  written  to  thern,  but 
that  he  had  written  before  briefly,  and 
sent  the'^letter,  as  well  as  he  could  re- 
member, by  Sylvanus.  But  there  is 
no  evidence  that  he  had  written  to 
them  before,  and  the  common  interpre- 
tation is  undoubtedly  to  be  preferred. 
IT  Exhorting.  No  small  part  of  the 
epistle  is  taken  up  with  exhortations. 
H  And  testifying.  Bearing  witness. 
The  main  design  of  the  office  of  the 
apostles  was  to  bear  witness  to  the 
truth  (Notes  on  1  Cor.  ix.  1),  and 
Peter  in  this  epistle  discharged  that 
part  of  the  functions  of  his  office  to- 
wards the  scattered  Christians  of  Asia 
Minor.  H  That  this  is  the  true  grace 
of  God  vjherein  ye  stand.  That  the 
religion  in  which  you  stand,  or  which 
you  now  hold,  is  that  which  is  identi 
fied  with  the  grace  or  favour  of  God. 


Sl  D.  60.]  CHAPTER  V. 

13  The  church  that  is  at  'Ba- 
bylon, elected  together  with  i/ou, 
saluteth  you;  and  so  doth  Mar- 
cus my  son. 

a  Ro.  16.  16. 


Christianity,  not  Judaism  or  Paganism, 
was  the  true  religion.  To  show  this, 
and  bear  continual  witness  to  it,  was 
the  leading  design  of  the  apostolic 
oiBce. 

13.  The  church  that  is  at  Babylon, 
elected  together  with  you.  It  will  be 
seen  at  once  that  much  of  this  is  sup- 
plied by  our  translators;  the  words 
<  church  that  is'  not  being  in  the  origi- 
nal. The  Greek  is  jy  iv  3a)3vXwrt  owsx- 
hsx-trj,  and  might  refer  to  a  church,  or 
to  a  female.  Wall,  Mill,  and  some 
others,  suppose  that  the  reference  is  to 
a  Christian  woman,  perhaps  the  wife 
of  Peter  himself.  Comp.  2  John  i. 
But  the  Arabic,  Syriac,  and  Vulgate, 
as  well  as  the  English  versions,  supply 
the  word  church.  This  interpretation 
seems  to  be  confirmed  by  the  wor^ 
rendered  elected  together  with — owex- 
Kexrri'  This  word  would  be  properly 
used  in  reference  to  one  individual  if 
writing  to  another  individual,  but 
would  hardly  be  appropriate  as  applied 
to  an  individual  addressing  a  church.  It 


14  Greet "  ye  one  another  with 
a  kiss  of  charity.  Peace  *  be 
with  you  all  that  are  in  Christ 
Jesus.  Amen: 

b  Ep.  6.  23. 


could  not  readily  be  supposed, moreover, 
that  any  one  female  in  Babylon  could 
have  such  a  prominence,  or  be  so  well 
known,  that  nothing  more  would  be 
necessary  to  designate  her,  than  merely 
to  say  '  the  elect  female.'  On  the  word 
Babylon  here,  and  the  place  denoted 
by  it,  see  the  Intro.,  §  2.  |  And  so 
doth  Marcus  my  son.  Probably  John 
Mark.  See  Notes  on  Acts  xii.  12; 
XV.  37.  -Why  he  was  now  with  Peter 
is  unknown.  If  this  was  the  Ma»k 
referred  to,  then  the  word  son  is  a  title 
of  affection,  and  is  used  by  Peter  with 
reference  to  his  own  superior  age.  It 
is  possible,  however,  that  some  other 
Mark  may  be  referred  to,  in  whose 
conversion  Peterhad  been  instrumental. 
14.  Greet  ye  one  another  with  a  kiss 
of  charity.  A  kiss  of  love ,-  a  common 
method  of  affectionate  salutation  in  the 
times  of  the  apostles.  See  Notes  on 
Rom.  xvi.  16.  ^  Peace  be  with  you 
all  that  are  in  Christ  Jesus.  Thai  are 
true  Christians.  Notes,  Eph.  vi.  S3 
PhiL  iv.  7. 


THE 

SECOND  EPISTLE  GENERAL  OF  PETER. 


INTRODUCTION. 


§  1.  The  Genuineness  and  Authenticity  of  the  Epistle. 

It  is  well  known  that  at  an  early  period  of  the  Christian  history  there  were 
doubts  respecting  the  canonical  authority  of  the  Second  Epistle  of  Peter.  The 
Bole  ground  of  the  doubt  was,  whether  Peler  was  the  author  of  it.  Eusebius,  in 
the  chapter  of  his  ecclesiastical  history  where  he  speaks  of  the  New  Testament  in 
general,  reckons  it  among  the  avt(Xtyo{jizva.  {antilegomena),  or  those  books  which 
were  not  universally  admitted  to  be  genuine ;  literally, « those  which  were  spoken 
against.^  B.  iii.  ch.  25.  This  does  not  imply  that  even  he,  however,  disbelieved 
its  genuineness,  but  merely  that  it  was  numbered  among  those  about  which  there 
had  not  been  always  entire  certainty.  Jerome  says,  "  Peter  wrote  two  epistles, 
called  Catholic  ;  the  second  of  which  is  denied  by  many  to  be  his,  because  of  the 
difference  of  style  from  the  former."  Origen,  before  him,  had  also  said,  "  Peter, 
on  whom  the  church  is  built,  has  left  one  epistle  [universally]  acknowledged. 
Let  it  be  granted  that  he  also  wrote  a  second.  For  it  is  doubted  of."  See 
Lardner,  vol.  vi.  p.  255,  Ed.  Lond.,  1829.  Both  the  epistles  of  Peter,  how- 
ever, were  received  as  genuine  in  the  fourth  and  following  centuries  by  all 
Christians,  except  the  Syrians.  The  first  epistle  was  never  doubted  to  have 
been  the  production  of  Peter.  In  regard  to  the  second,  as  remarked  above,  it 
was  doubted  by  some.  The  principal  ground  of  the  doubt,  if  not  the  entire 
ground,  was  the  difference  of  style  between  the  two,  especially  in  the  second 
chapter,  and  the  fact  that  the  old  Syriac  translator,  though  he  admitted  the 
E'ipistle  of  James,  which  was  also  reckoned  among  the  ♦  doubtful'  epistles,  did 
not  translate  the  Second  Epistle  of  Peter.  That  version  was  made,  probably, 
at  the  close  of  the  first  century,  or  in  the  second ;  and  it  is  said  that  it  is  to  be 
presumed  that  if  this  epistle  had  been  then  in  existence,  and  had  been  regarded 
as  genuine,  it  would  also  have  been  translated  by  him. 

It  is  of  importance,  therefore,  to  state  briefly  the  evidence  of  the  genuineness 
and  authenticity  of  this  epistle.  In  doing  this,  it  is  proper  to  regard  the  Jirst 
epistle  as  undoubtedly  genuine  and  canonical,  for  that  was  never  called  in 
question.  That  being  admitted,  the  genuineness  of  this  epistle  may  be  argued 
on  the  following  grounds.  (1.)  It  does  not  appear  to  have  been  rejected  by 
any  one.  It  was  merely  doubted  whether  it  was  genuine.  How  far  even 
this  doubt  extended  is  not  mentioned.  It  is  refe'rred  to  only  by  Jerome,  Origen, 
and  Eusebius,  though  there  is  not  the  least  evidence  that  even  they  had  any 
doubts  of  its  genuineness.  They  merely  state  that  there  were  some  persons 
who  had  doubts  on  the  subject,  from  the  difference  of  style  between  this  and 
(ccxl) 


INTRODUCTION.  CCXll 

the  former  epistle.  This  fact,  indeed,  as  Wall  has  remarked  (Crit.  Notes  on 
the  N.  T.  pp.  358,  359),  will  serve  at  least  to  show  the  care  which  was  evinced 
in  admitting  books  to  be  canonical,  proving  that  they  were  not  received  without 
the  utmost  caution,  and  that  if  the  slightest  doubt  existed  in  the  case  of  any 
one,  it  was  honestly  expressed.  (3.)  Even  all  doubt  on  the  subject  disappeared 
as  early  as  the  third  and  fourth  centuries,  and  the  epistle  was  received  as  being 
unquestionably  the  production  of  Peter.  The  effect  of  the  examination  in  the 
case  was  to  remove  all  suspicion,  and  it  has  never  since  been  doubted  that  the 
epistle  was  written  by  Peter;  at  least  no  doubt  has  arisen,  except  from  the  fact 
stated  by  Jerome  and  Origen,  that  it  was  not  universally  admitted  to  be  genuine. 
(3.)  This  epistle  purports  to  have  been  written  by  the  author  of  the  former,  and 
has  all  the  internal  marks  of  genuineness  which  could  exist,  (a)  It  bears  the 
inscription  of  the  name  of  the  same  apostle.  "  Simon  Peter,  a  servant,  and  an 
apostle,  of  Jesus  Christ."  ch.  i.  1.  (6)  There  is  an  allusion  in  ch.  i.  14,  which 
Peter  only  could  appropriately  make,  and  which  an  impostor,  or  forger  of  an 
epistle,  would  hardly  have  thought  of  introducing.  '« Knowing  that  shortly  I 
must  put  off  this  my  tabernacle,  even  as  our  Lord  Jesus  Christ  hath  showed 
me."  Here,  there  is  an  evident  reference  to  the  Saviour's  prediction  of  the 
death  of  Peter,  recorded  in  John  xxi.  18,  19.  It  is  conceivable,  indeed,  that  an 
adroit  forger  of  an  epistle  might  have  introduced  such  a  circumstance ;  but  the 
supposition  that  it  is  genuine  is  much  more  natural.  It  is  such  an  allusion  as  Peter 
would  naturally  make;  it  would  have  required  much  skill  and  tact  in  another  to 
have  introduced  it  so  as  not  to  be  easily  detected,  even  if  it  had  occurred  to  him  to 
personate  Peter  at  all.  Would  not  a  forger  of  an  epistle  have  been  likely  to 
mention  particularly  what  kind  of  death  was  predicted  by  the  Saviour,  and  not 
to  have  made  a  mere  allusion?  (c)  In  ch.  i.  16 — 18,  theie  is  another  allusion 
of  a  similar  kind.  The  writer  claims  to  have  been  one  of  the  <  eye-witnesses 
of  the  majesty'  of  the  Lord  Jesus  when  he  was  transfigured  in  the  holy  mount. 
It  was  natural  for  Peter  to  refer  to  this,  for  he  was  with  him ;  and  he  has  men- 
tioned it  just  as  one  would  be  likely  to  do  who  had  actually  been  with  him,  and 
who  was  writing  from  personal  recollection.  A  forger  of  the  epistle  would  have 
been  likely  to  be  more  particular,  and  would  have  described  the  scene  more 
minutely,  and  the  place  where  it  occurred,  and  would  have  dwelt  more  on  the 
nature  of  the  evidence  furnished  there  of  the  divine  mission  of  the  Saviour. 
(d)  In  ch.  iii.  1,  it  is  stated  that  this  is  a  second  epistle  written  to  the  same  per- 
sons as  a  former  one  had  been ;  and  that  the  writer  aimed  at  substantially  the 
same  object  in  both.  Here  the  plain  reference  is  to  the  first  epistle  of  Peter 
which  has  always  been  acknowledged  to  be  genuine.  It  may  be  said  that  one 
who  forged  the  epistle  might  have  made  this  allusion.  This  is  true,  but  it  may 
be  doubtful  whether  he  would  do  it.  It  would  have  increased  the  liability  to 
detection,  for  it  would  not  be  easy  to  imitate  the  manner,  and  to  carry  out  the 
views  of  the  apostle.  (4.)  To  these  considerations  it  may  be  added,  that  there 
is  clear  internal  evidence  of  another  kind  to  show  that  it  was  written  by  Peter. 
This  evidence,  too  long  to  be  introduced  here,  may  be  seen  in  Michaelis'  Intro- 
duction, iv.  349 — 356.  The  sum  of  this  internal  evidence  is,  that  it  would  not 
have  been  practicable  for  a  writer  of  the  first  or  second  century  to  have  imitated 
Peter  so  as  to  have  escaped  detection,  and  that,  in  general,  it  is  not  diflScult  to 
detect  the  books  that  were  forged  in  imitation  of,  and  in  the  name  of,  the 
apostles. 

As  to  the  alleged  objection  in  regard  to  the  difference  of  the  style  in  the 
second  chapter,  see  Michaelis,  iv.  pp.  352 — 356.     Why  it  was  not  inserted  in 
21 


CCxlii  INTRODUCTION. 

the  old  Syriac  version  is  not  known.  It  is  probable  that  the  author  of  that  ver- 
sion was  exceedingly  cautious,  and  did  not  admit  any  books  about  which  he  had 
any  doubt.  The  fact  that  this  was  doubted  by  some,  and  that  these  doubts  were 
not  removed  from  his  mind,  as  in  the  case  of  the  Epistle  of  James,  was  a  good 
reason  for  his  not  inserting  it,  though  it  by  no  means  proves  that  it  is  not  ge- 
nuine. It  came,  however,  to  be  acknowledged  afterwards  by  the  Syrians  as 
genuine  and  canonical.  Ephrem  the  Syrian,  a  writer  of  the  fourth  century,  not 
only  quotes  several  passages  of  it,  but  expressly  ascribes  it  to  Peter.  Thus,  in 
the  second  volume  of  his  Greek  works,  p.  387,  he  says,  *The  blessed  Peter, 
also,  the  Coryphaeus  of  the  apostles,  cries,  concerning  that  day,  saying.  The 
day  of  the  Lord  cometh  as  a  thief  in  the  night,  in  which  the  heavens  being  on 
fire  shall  be  dissolved,  and  the  elements  shall  melt  with  fervent  heat.'  This  is 
literally  quoted  (in  the  Greek)  from  2  Peter,  iii.  12.  See  Michaelis,  as  above, 
p.  348.  And  Asseman,  in  his  catalogue  of  the  Vatican  Manuscripts,  gives  an 
account  of  a  Syriac  book  of  Lessons  to  be  read,  in  which  is  one  taken  from  this 
epistle.     See  Michaelis. 

These  considerations  remove  all  reasonable  doubt  as  to  the  propriety  of  ad- 
mitting this  epistle  into  the  canon,  as  the  production  of  Peter. 

§  2.  The  Time  when  the  Epistle  was  written. 
In  regard  to  the  time  when  this  epistle  was  written,  nothing  can  be  deter- 
mined with  absolute  certainty.  All  that  appears  on  that  subject  from  the  epistle 
itself  is,  that  at  the  time  of  writing  it  the  author  was  expecting  soon  to  die.  ch 
i.  14.  "Knowing  that  shortly  I  must  put  off  this  my  tabernacle,  even  as  our 
Lord  Jesus  Christ  hath  showed  me."  What  evidence  he  had  that  he  was  soon 
to  die  he  has  not  informed  us,  nor  is  it  known  even  what  he  meant  precisely  by 
the  word  shortly.  The  Greek  word  (ta;tiv^)  is  indeed  one  that  would  imply 
that  the  event  was  expected  not  to  be  far  off';  but  a  man  would  not  unnaturally 
use  it  who  felt  that  he  was  growing  old,  even  though  he  should  in  fact  live 
several  years  afterwards.  The  Saviour  (John  xxi.  18)  did  not  state  to  Peter 
when  his  death  would  occur,  except  that  it  would  be  when  he  should  be  '  old-* 
.*jjd  the  probability  is,  that  the  fact  that  he  wa^  growing  old  was  the  only  inti- 
mation that  he  had  that  he  was  soon  to  die.  Ecclesiastical  history  informs  us 
that  he  died  at  Rome,  A.  D.  66,  in  the  12th  year  of  the  reign  of  Nero.  See 
Calmet,  Art.  Peter.  Comp.  Notes  on  John  xxi.  18,  19.  Lardner  supposes,  from 
ch.  i.  13 — 15  of  this  epistle,  that  this  was  written  not  long  after  the  first,  as  he 
then  says  that  he  '  would  not  be  negligent  to  put  them  in  remembrance  of  these 
things.'  The  two  epistles  he  supposes  were  written  in  the  year  63  or  64,  or  at 
the  latest  65.  Michaelis  supposes  it  was  in  the  year  64;  Calmet  that  it  was  in 
the  year  of  Christ  68,  or  according  to  the  Vulgar  Era,  A.  D.  65.  Probably  the 
year  64  or  65  would  not  be  far  from  the  real  date  of  this  epistle.  If  so,  it  was, 
according  to  Calmet,  one  year  only  before  the  martyrdom  of  Peter  (A.  D.  66), 
and  six  years  before  the  destruction  of  Jerusalem  by  Titus,  A.  D.  71. 

§  3.  The  Persons  to  whom  this  Epistle  was  written,  and  the  place  where. 

On  this  subject  there  is  no  room  for  doubt.  In  ch.  iii.  1,  the  writer  says, 
"  This  second  epistle,  beloved,  I  now  write  unto  you ;  in  both  which  I  stir  up 
your  pure  minds  by  way  of  remembrance."  This  epistle  was  written,  therefore, 
to  the  same  persons  as  the  former.  On  the  question  to  whom  that  was  ad- 
dressed, see  the  Intro,  to  that  epistle,  §  1.  The  epistles  were  addressed  to  per- 
BouR  who  resided  in  Asia  Minor,  and  in  both  they  are  regarded  as  in  the  midst 


INTRODUCTION.  CCXliii 

of  trials.  No  certain  intimation  of  the  place  where  this  epistle  was  written  ia 
given  in  the  epistle  itself.  It  is  probable  that  it  was  at  the  same  place  as  the 
former,  as  if  it  had  not  bom  we  may  presume  that  there  would  have  been  some 
reference  to  the  fact  that  he  had  changed  his  residence,  or  some  local  allusion 
which  would  have  enabled  us  to  determine  the  fact.  If  he  wrote  this  epistle 
from  Babylon,  as  he  did  the  former  one  (see  Intro,  to  that  epistle,  §  2),  it  is 
not  known  why  he  was  so  soon  removed  to  Rome,  and  became  a  martyr  there. 
Indeed,  every  thing  respecting  the  last  days  of  this  apostle  is  involved  in  great 
uncertainty.  See  the  article  Peter  in  Calmet's  Dictionary.  See  these  questions 
examined  also  in  Bacon's  Lives  of  the  Apostles,  pp.  258 — 279. 

5  4.  The  Occasion  on  which  the  Epistle  was  written. 

The  first  epistle  was  written  in  view  of  the  trials  which  those  to  whom  it  was 
addressed  were  then  enduring,  and  the  persecutions  which  they  had  reason  to 
anticipate,  ch.  i.  6,  7  ;  iv.  12 — 19  ;  v.  8 — 11.  The  main  object  of  that  epistle 
was  to  comfort  thefti  in  their  trials,  and  to  encourage  them  to  bear  them  with  a 
Christian  spirit,  imitating  the  example  of  the  Lord  Jesus.  This  epistle  appears 
to  have  been  written,  not  so  much  in  view  of  persecutions  and  bodily  sufferings, 
real  or  prospective,  as  in  view  of  the  fact  that  there  were  teachers  of  error 
among  them,  the  tendency  of  whose  doctrine  was  to  turn  them  away  from  the 
gospel.  To  those  teachers  of  error,  and  to  the  dangers  to  which  they  were  ex 
posed  on  that  account,  there  is  no  allusion  in  the  first  epistle,  and  it  would  seem 
not  to  be  improbable  that  Peter  had  been  informed  that  there  were  such  teachers 
among  them  after  he  had  written  and  despatched  that.  Or,  if  he  was  not  thusin- 
formed  of  it,  it  seems  to  have  occurred  to  him  that  this  was  a  point  of  great 
importance  which  had  not  been  noticed  in  the  former  epistle,  and  that  an  effort 
should  be  made  by  apostolic  influence  and  authority  to  arrest  the  progress  of 
error,  to  counteract  the  influence  of  the  false  teachers,  and  to  confirm  the  Chris- 
tians of  Asia  Minor  in  the  belief  of  the  truth.  A  large  part  of  the  epistle, 
therefore,  is  occupied  in  characterizing  the  teachers  of  error,  in  showing  that 
they  would  certainly  be  destroyed,  and  in  staling  the  true  doctrine  in  opposition 
to  what  they  held.  It  is  evident  that  Peter  supposed  that  the  danger  to  which 
Christians  in  Asia  Minor  were  exposed  from  these  errors,  was  not  less  than 
that  to  which  they  were  exposed  from  persecution,  and  that  it  was  of  as  much 
importance  to  guard  them  from  those  errors  as  it  was  to  sustain  them  in  their 
trials. 

The  characteristics  of  the  teachers  referred  to  in  this  epistle,  and  the  doctrines 
which  they  taught,  were  the  following  : 

1.  One  of  the  prominent  errors  was  a  denial  of  the  Lord  that  bought  theci, 
ch.  ii.  1.     On  the  nature  of  this  error,  see  Notes  on  that  verse. 

2.  They  gave  indulgence  to  carnal  appetites,  and  were  sensual,  corrupt,  beastly, 
lewd.  vs.  10,  12,  13,  14,  19.  Comp.  Jude  4,  8,  16.  It  is  remarkable  that  so 
many  professed  reformers  have  been  men  who  have  been  sensual  and  lewd  men, 
who  have  taken  advantage  of  their  character  as  professed  religious  teachers,  and 
as  reformers,  to  corrupt  and  betray  others.  Such  reformers  often  begin  with 
pure  intentions,  but  a  constant  familiarity  with  a  certain  class  of  vices  tends  to 
corrupt  the  mind,  and  to  awaken  in  the  soul  passions  which  would  otherwise 
have  slept ;  and  they  fall  into  the  same  vices  which  they  attempt  to  reform.  It 
should  be  said,  however,  that  many  professed  reformers  are  corrupt  at  heart,  and 
only  make  use  of  their  pretended  zeal  in  the  cause  of  reformation  to  give  them 
the  opportunity  to  indulge  their  base  propensities. 


CCXIiv  INTRODUCTION. 

3.  They  were  disorderly  in  iheir  views,  and  <  radicaP  in  their  movements. 
The  tendency  of  their  doctrines  was  to  unsettle  the  foundations  of  order  and 
government ;  to  take  away  all  restraint  from  the  indulgence  of  carnal  propensi. 
ties,  and  to  break  up  the  very  foundations  of  good  order  in  society,  ch.  ii.  10 — 
12.  They  '  walked  after  the  flesh  in  the  lust  of  uncleann^s ;'  they  « despised 
government'  or  authority  ;  they  were  '  presumptuous  and  self-wiiled  :'  they 
«were  not  afraid  to  speak  evil  of  dignities ;'  they  were  like  'natural  brute 
beasts;'  they  'spoke  evil  of  the  subjects  which  they  did  not  understand.'  It  is 
by  no  means  an  uncommon  thing  for  professed  reformers  to  become  anti-govern- 
ment men,  or  to  suppose  that  all  the  restraints  of  law  stand  in  their  way,  and 
that  they  must  be  removed  in  order  to  success.  They  fix  the  mind  on  one 
thing  to  be  accomplished.  That  thing  magnifies  itself  until  it  fills  all  the  field 
of  vision.  Every  thing  which  seems  to  oppose  their  efforts,  or  to  uphold  the 
evil  which  they  seek  to  remove,  they  regard  as  an  evil  itself;  and  as  the  laws 
and  the  government  of  a  country  often  seem  to  sustain  the  evil,  they  become 
opposed  to  the  government  itself,  and  denounce  it  as  an  evil.  Instead  of  en- 
deavouring to  enlighten  the  public  mind,  and  to  modify  the  laws  by  a  course 
of  patient  effort,  they  array  themselves  against  them,  and  seek  to  overturn 
them.  For  the  same  reason,  also,  they  suppose  that  the  church  upholds  the 
evil,  and  become  the  deadly  foe  of  all  church  organizations. 

4.  They  were  seductive  and  artful,  and  adopted  a  course  of  teaching  that  was 
fitted  to  beguile  the  weak,  and  especially  to  produce  licentiousness  of  living,  ch. 
ii.  14.  They  were  characterized  by  'adulterous'  desires;  and  they  practised 
their  arts  particularly  on  the  »  unstable,'  those  who  were  easily  led  away  by  any 
new  and  plausible  doctrine  that  went  to  unsettle  the  foundations  of  rigid  mo- 
rality. 

5.  They  adopted  a  pompous  mode  of  teaching,  distinguished  for  sound  rather 
than  for  sense,  and  proclaimed  themselves  to  be  the  special  friends  of  liberal 
views,  and  of  a  liberal  Christianity,  ch.  ii.  17,  18,  19.  They  were  like  •  wells 
without  water  ;'  «  clouds  that  were  carried  about  with  a  tempest;'  they  spake 
'  great  swelling  words  of  vanity,'  and  they  prom.ised  '  liberty'  to  those  who  would 
embrace  their  views,  or  freedom  from  the  restraints  of  bigotry  and  of  a  narrow 
and  gloomy  religion.     This  appeal  is  usually  made  by  the  advocates  of  error. 

6.  They  had  been  professed  Christians,  and  had  formerly  embraced  the  more 
strict  views  on  morals  and  religion  which  were  held  by  Christians  in  general, 
ch.  ii.  20 — 22.  From  this,  however,  they  had  departed,  and  had  fallen  into 
practices  quite  as  abominable  as  those  of  which  they  had  been  guilty  before 
their  pretended  conversion. 

7.  They  denied  the  doctrines  which  the  apostles  had  stated  respecting  the  end 
of  the  world.  The  argument  on  which  they  based  this  denial  was  the  fact  that 
all  things  continued  unchanged  as  they  had  been  from  the  beginning,  and  that 
it  might  be  inferred  from  that  that  the  world  would  be  stable,  ch.  iii.  S,  4.  They 
saw  no  change  in  the  laws  of  nature ;  they  saw  no  indications  that  the  world  was 
drawing  to  a  close,  and  they  inferred  that  laws  so  stable  and  settled  as  those 
were  which  existed  in  nature  would  continue  to  operate,  and  that  the  changes 
predicted  by  the  apostles  were  impossible. 

A  large  part  of  the  epistle  is  occupied  in  meeting  these  errors,  and  in  so  por- 
traying the  characters  of  their  advocates  as  to  show  what  degree  of  reliance  was 
to  be  placed  on  their  preaching.  For  a  particular  view  of  the  manner  in  which 
these  errors  are  met,  see  the  analysis  to  chs.  ii.  and  iii. 

This  epistle  is  characterized  by  the  same  earnest  and  tender  manner  as  lh» 


INTRODUCTION.  CCXlv 

first,  and  by  a  peculiarly  « solemn  grandeur  of  imagery  and  diction."  The 
apostle  in  the  last  two  chapters  had  to  meet  great  and  dangerous  errors,  and 
the  st)^le  of  rebuke  was  appropriate  to  the  occasion.  He  felt  that  he  himself 
was  soon  to  die,  and,  in  the  prospect  of  death,  his  own  mind  was  peculiarly 
impressed  with  the  solemnity  and  importance  of  coming  events.  He  be- 
lieved that  the  errors  which  were  broached  tended  to  sap  the  very  foundations 
of  the  Christian  faith  and  of  good  morals,  and  his  whole  soul  is  roused  to  meet 
and  counteract  them.  The  occasion  required  that  he  should  state  in  a  solemn 
manner  what  was  the  truth  in  regard  to  the  second  advent  of  the  Lord  Jesus  ; 
what  great  changes  were  to  occur ;  what  the  Christian  might  look  for  hereafter; 
and  his  soul  kindles  with  the  sublime  theme,  and  he  describes  in  glowing  im- 
agery, and  in  impassioned  language,  the  end  of  all  things,  and  exhorts  them  to 
live  as  became  those  who  were  looking  forward  to  so  important  events.  The 
practical  effect  of  the  whole  epistle  is  to  make  the  mind  intensely  solemn,  and 
to  put  it  into  a  position  of  waiting  for  the  coming  of  the  Lord.  On  the  simi- 
larity between  this  epistle  (ch.  ii)  and  the  Epistle  of  Jude,  see  Intro,  to  Jude. 


THE  SECOND 
EPISTLE  GENERAL  OE  PETER 


CHAPTER  I. 

SIMON  '  Peter,  a  servant  and 
an  apostle  of  Jesus  Christ,  to 
them  that  have  obtained  like  " 


CHAPTER  I. 

ANALYSIS    OF    THK    CHAPTER. 

This  chapter  comprises  the  following 
subjects  : — 

I.  The  usual  salutations,  vs.  1,  2. 

II.  A  statement  that  all  the  mercies 
which  they  enjoyed  pertaining  to  life 
and  godliness,  had  been  conferred  by 
the  power  of  God,  and  that  he  had 
given  them  exceeding  great  and  precious 
promises,  vs.  3,  4.  It  was  mainly  with 
reference  to  these  '  promises'  that  the 
epistle  was  written,  for  they  had  been 
assailed  by  the  advocates  of  error  (ch. 
ii.  iii.),  and  it  was  important  that  Chris- 
tians should  see  that  they  had  the  pro- 
mise of  a  future  life.  Comp.  ch.  iii. 
5—14. 

III.  An  exhortation  to  abound  in 
Christian  virtues ;  to  go  on  making 
constant  attainments  in  knowledge,  and 
temperance,  and  patience,  and  godli- 
ness, and  brotherly  kindness,  and  cha- 
rity, vs.  5 — 9. 

IV.  An  exhortation  to  endeavour  to 
make  their  calling  and  election  sure, 
that  so  an  entrance  might  be  minis- 
tered unto  them  abundantly  into  the 
kingdom  of  the  Redeemer,  vs.  10, 11. 

V.  The  apostle  says  that  he  will  en- 
deavour to  keep  these  things  before 
their  minds,  vs.  12 — 15.  He  knew 
well  that  they  were  then  established  in 
the  truth  (ver.  12),  but  he  evidently  felt 


precious  faith  with  us  through 
the  righteousness  of  '  God  and 
our  Saviour  Jesus  Christ : 

1  or,  Syvieon.  a  Ep.  4,  5. 

2  our  Ood  and  Saviour. 


that  they  were  in  danger  of  being 
shaken  in  the  faith  by  the  seductive  in- 
fluence of  error,  and  he  says,  therefore, 
(ver.  13)  that  it  was  proper,  as  long  as 
he  remained  on  earth,  to  endeavour  to 
excite  in  their  minds  a  lively  remem- 
brance of  the  truths  which  they  had 
believed  ;  that  the  opportunity  for  his 
doing  this  must  soon  cease,  as  the  pe- 
riod was  approaching  when  he  must  be 
removed  to  eternity,  in  accordance  with 
the  prediction  of  the  Saviour  (ver.  14), 
but  that  he  would  endeavour  to  make 
so  permanent  a  record  of  his  views  on 
these  important  subjects  that  they  might 
always  have  them  in  remembrance,  ver. 
15. 

VI.  A  solemn  statement  that  the 
doctrines  which  had  been  taught  them, 
and  which  they  had  embraced,  were 
not  cunningly  devised  fables,  but  were 
true.  vs.  16 — 21.  In  support  of  this 
the  apostle  appeals  to  the  following 
things : 

(a)  The  testimony  to  the  fact  that 
Jesus  was  the  Son  of  God,  which  Peter 
had  himself  heard  given  on  the  mount 
of  transfiguration,  vs.  17,  18. 

(b)  Prophecy.  These  truths,  on 
which  he  expected  them  to  rely,  had 
been  the  subject  of  distinct  prediction, 
and  they  should  be  held,  whatever  were 
the  plausible  arguments  of  the  false 
teachers,  vs.  19,  20. 

The  general  object,  therefore,  of  this 
(346) 


A.  D.  66.]  CHAPTER  I. 

2  Gracd  and  peace  "  be  aiul- 
tiplied  unto  you  through  the 
knowledge  of  God,  and  of  Jesus 
our  Lord, 


chapter  is  to  affiira  the  truth  of  the 
great  facts  of  religion,  on  which  their 
hopes  were  based,  and  thus  to  prepare 
the  way  to  combat  the  errors  by  which 
these  truths  were  assailed.  The  first 
assures  them  that  the  doctrines  which 
they  held  were  true,  and  then,  in  chs. 
ii.  and  iii.,  meets  the  errors  by  which 
they  were  assailed. 

1.  Simon  Peter.  Marg.,  Symeon. 
The  name  is  written  either  Simon  or 
Simeon  —  2t|U«v  or  "IEv^mv-  Either 
word  properly  means  hearing,  and  per- 
haps, like  other  names,  was  at  first  sig- 
nificant. The  first  epistle  (ch.  i.  1) 
begins  simply,  <  Peter,  an  apostle,'  &c. 
The  name  Simon,  however,  was  his 
proper  name,  Peter,  or  Cephas,  having 
been  added  to  it  by  the  Saviour.  John 
i.  42.  Comp.  Matt.  xvi.  18.  ^  A  ser- 
vant and  an  apostle  of  Jesus  Christ. 
In  the  first  epistle  the  word  apostle  only 
is  used.  Paul,  however,  uses  the  word 
servant  as  applicable  to  himself  in 
Rom.  i.  1,  and  to  himself  and  Timothy 
in  the  commencement  of  the  epistle  to 
the  Philippians.  ch.  i.  1.  See  Notes 
on  Rom.  i.  1.  '^  To  them  that  have 
obtained  like  precious  faith  with  us. 
With  us  who  are  of  Jewish  origin. 
This  epistle  was  evidently  written  to 
the  same  persons  as  the  former  (Intro., 
§  3),  and  that  was  intended  to  embrace 
many  who  were  of  Gentile  origin. 
Notes,  1  Pet.  i.  1.  The  apostle  ad- 
dresses them  all  now,  whatever  was 
their  origin,  as  heirs  of  the  common 
faith,  and  as  in  all  respects  brethren. 
IT  Through  the  righteousness  of  God. 
Through  the  method  of  justification 
which  God  has  adopted.  See  this  fully 
explained  in  the  Notes  on  Rom.  i.  17. 
^  God  and  our  Saviour  Jesus  Christ. 
Marg.,  our  God  and  Saviour.  The 
Greek  will  undoubtedly  bear  the  con- 
struction given  in  the  margin,  and  if 


247 

3  According  as  his  divine 
power  hath  given  unto  us  all  * 
things  that^er^am  unto  life  and 

a  Da.  4. 1,  6, 25.        6Ps.84.11.   lTi.4.8. 


this  be  the  true  rendering,  it  furnishes 
an  argument  for  the  divinity  of  the 
Lord  Jesus  Christ.  Bp.  Middleton, 
Slade,  Valpy,  Bloomfield,  and  others, 
contend  that  this  is  the  true  and  proper 
rendering.  It  is  doubted,  however,  by 
Wetstein,  Grotius,  and  others.  Eras- 
mus supposes  that  it  may  be  taken  in 
either  sense.  The  construction,  though 
certainly  not  a  violation  of  the  laws  of 
the  Greek  language,  is  not  so  free  from 
all  doubt  as  to  make  it  proper  to  use 
the  passage  as  a  proof-text  in  an  argu- 
ment for  the  divinity  of  the  Saviour. 
It  is  easier  to  prove  the  doctrine  from 
other  texts  that  are  plain,  than  to 
show  that  this  must  be  the  meaning 
here. 

2.  Grace  and  peace  be  multiplied 
unto  you  through  the  knowledge  of 
God,  and  of  Jesus  our  Lord.  That 
is,  grace  and  peace  abound  to  us,  or 
may  be  expected  to  be  conferred  on  us 
abundantly,  if  we  have  a  true  know- 
ledge of  God  and  of  the  Saviour.  Such 
a  knowledge  constitutes  true  religion  : 
for  in  that  we  find  grace — the  grace 
that  pardons  and  sanctifies ;  and  peace 
—  peace  of  conscience,  reconciliation 
with  God,  and  calmness  in  the  trials 
of  life.     See  Notes  on  John  xvii.  3. 

3.  According  as  his  divine  power 
hath  given  ilnto  us.  All  the  effects  of 
the  gospel  on  the  human  heart  are  in 
the  Scriptures  traced  to  the  j&ou;er  of 
God.  See  Notes  on  Rom.  i.  16.  There 
are  no  moral  means  which  have  ever 
been  used  that  have  such  power  a&  the 
gospel;  none  through  which  God  has 
done  so  much  in  changing  the  character 
and  affecting  the  destiny  of  man.  IT  All 
things  that  pertain  unto  life  and  god- 
liness.  The  reference  here  in  the  word 
life  is  undoubtedly  to  the  life  of  reli- 
gion ;  the  life  of  the  soul  imparted  by 
the   gospel.     The   word  godliness   is 


248 


II.  PETER. 


[A.  I».  66 


godliness,  through  the  know- 
ledge of  him  that  hath  called  us 
^  to  glory  and  virtue  :  " 

eynonymous  with  piety.     The  phrase 

*  according  as'  (ij)  seems  to  be  con- 
nected with  the   sentence   in  ver.  5. 

*  Forasmuch  as  he  has  conferred  on  us 
these  privileges  and  promises  connected 
with  life  and  godliness,  we  are  bound, 
in  order  to  obtain  all  that  is  implied  in 
these  things,  to  give  all  diligence  to  add 
to  our  faith,  knowledge,' &c.  H  Through 
the  knowledge  of  him.  By  a  proper 
acquaintance  with  him,  or  by  the  right 
kind  of  knowledge  of  him.  Notes, 
John  xvii.  3.  IT  Thai  hath  called  us 
to  glory  and  virtue.  Marg.,  by.  Gr., 
<  through  glory,'  &c.  Doddridge  sup- 
poses that  it  means  that  he  has  done 
this  '  by  the  strengthening  virtue  and 
energy  of  his  spirit.'  Rosenmiiller 
renders  it,  <  by  glorious  benignity.'  Dr. 
Robinson  (Lea;.)  renders  it,  <  through 
a  glorious  display  of  his  efficiency.' 
The  objection  which  any  one  feels  to 
this  rendering  arises  solely  from  the 
word  virtue,  from  the  fact  that  we  are 
not  accustomed  to  apply  that  word  to 
God.  But  the  original  word  (o^ct'}^) 
is  not  as  limited  in  its  signification  as 
the  English  word  is,  but  is  rather  a 
word  which  denotes  a  good  quality  or 
excellence  of  any  kind.  In  the  ancient 
classics  it  is  used  to  denote  manliness,- 
vigour,  courage,  valour,  fortitude ;  and 
the  word  would  rather  denote  energy 
or  power  of  some  kind,  tiian  what  we 
commonly  understand  by  virtue,  and 
would  be,  therefore,  properly  applied 
to  the  energy  or  efficiency  which  God 
has  displayed  in  the  work  of  our  sal- 
vation. Indeed,  when  applied  to  moral 
excellence  at  all,  as  it  is  in  ver.  5  of  this 
chapter,  and  often  elsewhere,  it  is  per- 
haps with  a  reference  to  the  energy,  bold- 
ness, vigour,  or  courage  which  is  evinced 
in  overcoming  our  evil  propensities, 
and  resisting  allurements  and  tempta- 
tions. According  to  this  interpretation, 
the  passage  teaches  that  it  is  by  a  glo- 


4  Whereby  are  given  unto  ua 
exceeding    great    and   precious 


or,  ly. 


a  2  Ti.  1.  9. 


rious  divine  efficiency  that  we  are  called 
into   he  kingdom  of  God. 

4.  Whereby  — Ai  Zm>.  'Through 
which' — in  the  plural  number,  referring 
either  to  ihe  glory  and  virtue  in  the  pre- 
vious verse,  and  meaning  that  it  was  by 
that  glorious  divine  efficiency  that  these 
promises  were  given  ;  or,  to  all  the 
things  mentioned  in  the  previous  verse, 
meaning  that  it  was  through  those  ar- 
rangements, and  in  order  to  their  com- 
pletion, that  these  great  and  glorious 
promises  were  made.  The  promises 
given  are  in  connection  with  the  plan 
of  securing  'life  and  godliness,'  and  are 
a  part  of  the  gracious  arrangements  for 
Ahat  object.  IT  Exceeding  great  and 
precious  promises.  A  promise  is  a  i 
assurance  on  the  part  of  another  o^ 
some  good  for  which  we  are  dependent 
on  him.  It  implies  (1.)  That  the  thing 
is  in  his  power ;  (2.)  That  he  may  be- 
stow it  or  not  as  he  pleases ;  (3.)  That 
we  cannot  infer  from  any  process  of 
reasoning  that  it  is  his  purpose  to  be- 
stow it  on  us ;  and  (4.)  That  it  is  a 
favour  which  we  can  obtain  only  from 
him,  awd  not  by  any  independent  effort 
of  our  own.  The  promises  here  refer- 
red to  are  those  which  pertain  to  salva- 
tion. Peter  had  in  his  eye  probably 
all  that  then  had  been  revealed  which 
contemplated  the  salvation  of  the  peo- 
ple of  God.  They  are  called  '  exceed- 
ing great  and  precious,'  because  of  their 
value  in  supporting  and  comforting  the 
soul,  and  of  the  honour  and  felicity 
which  they  unfold  to  us.  The  pro- 
mises referred  to  are  doubtless  those 
which  are  made  in  connection  with  the 
plan  of  salvation  revealed  in  the  gospel, 
for  there  are  no  other  promises  made 
to  man.  They  refer  to  the  pardon  of 
sin  ;  strength,  comfort  and  support  in 
trial ;  a  glorious  resurrection ;  and  a 
happy  immortality.  If  we  look  at  the 
greatness  and  glory  Df  the  obje<»ts,  wa 


A.D.  66.] 

promises ;  *  that  by  these  ye  might 

a  2  Co.  7.1. 


CHAPTER  I.  249 

be  partakers  *  of  the  -divine  na- 

b  He.  12. 10. 


shall  see  that  the  promises  are  in  fact 
exceedingly  precious  ;  or  if  we  look  at 
their  influence  in  supporting  and  ele- 
vating the  soul,  we  shall  have  as  dis- 
tinct a  view  of  their  value.  The  pro- 
mise goes  beyond  our  reasoning  pow- 
ers ;  enters  a  field  which  we  c^ld  not 
otherwise  penetrate — the  distant  future ; 
and  relates  to  what  we  could  not  other- 
•wise  obtain.  All  that  we  need  in  trial, 
is  the  simple  promise  of  God  that  he 
will  sustain  us;  all  that  we  need  in 
the  hour  of  death,  is  the  assurance  of 
our  God  that  we  shall  be  happy  for 
ever.  What  would  this  world  be 
without  a  promise?  How  impossi- 
ble to  penetrate  the  future  !  How 
dark  that  which  is  to  come  would  be  ! 
How  bereft  we  should  be  of  consola- 
tion !  The  past  has  gone,  and  its  de- 
parted joys  and  hopes  can  never  be  re- 
called to  cheer  us  again ;  the  present 
may  be  an  hour  of  pain,  and  sadness, 
and  disappointment,  and  gloom,  with 
perhaps  not  a  ray  of  comfort ;  the  fu- 
ture only  opens  fields  of  happiness  to 
our  vision,  and  every  thing  there  de- 
pends on  the  will  of  God,  and  all  that 
we  can  know  of  it  is  from  his  promises. 
Cut  off  from  these,  we  have  no  way 
either  of  obtaining  the  blessings  which 
we  desire,  or  of  ascertaining  that  they 
can  be  ours.  For  the  promises  of  God, 
therefore,  we  should  be  in  the  highest 
degree  grateful,  and  in  the  trials  of  life 
we  should  cling  to  them  with  unwa- 
vering confidence  as  the  only  things 
which  can  be  an  anchor  to  the  soul. 
IT  That  by  these.  Gr.,  « through  these.' 
That  is,  these  constitute  the  basis  of 
your  hopes  of  becoming  partakers  of 
the  divine  nature.  Comp.  Notes  on  3 
Cor.  vii.  1.  ^  Partakers  of  the  divine 
nature.  This  is  a  very  important, 
and  a  difficult  phrase.  An  expres- 
sion somewhat  similar  occurs  in  Heb. 
xii.  10.  "That  we  might  be  par- 
takers of  his  holiness."     See  Notes  on 


that  verse.  In  regard  to  the  language 
here  used,  it  may  be  observed,  (1.)  That 
it  is  directly  contrary  to  all  the  notions 
of  Pantheism — or  the  belief  that  all 
things  are  novj  God,  or  a  part  of  God— 
for  it  is  said  that  the  object  of  the  pro- 
mise is,  that  we  ♦  rnay  become  partakers 
of  the  divine  nature  ;'  not  that  we  are 
now.  (2.)  It  cannot  be  taken  in  so 
literal  a  sense  as  to  mean  that  we  can 
ever  partake  of  the  divine  essence,  or 
that  we  shall  be  absorbed  into  the  di- 
vine nature  so  as  to  lose  our  individu- 
ality. This  idea  is  held  by  the  Bud- 
hists,  and  the  perfection  of  being  is 
supposed  by  them  to  consist  in  such 
absorption,  or  in  losing  their  own  in- 
dividuality, and  their  ideas  of  happiness 
are  graduated  by  the  approximation 
which  may  be  made  to  that  state.  But 
this  cannot  be  the  meaning  here,  be- 
cause (a)  It  is  in  the  nature  of  the 
case  impossible.  There  must  be  for 
ever  an  essential  difference  between  a 
created  and  an  uncreated  mind.  (6) 
This  would  argue  that  the  divine  Mind 
is  not  perfect.  If  this  absorption  was 
necessary  to  the  completeness  of  the 
character  and  happiness  of  the  divine 
being,  then  he  was  imperfect  before* 
if  before  perfect,  he  would  7iot  be  after 
the  absorption  of  an  infinite  number 
of  finite  and  imperfect  minds,  (c)  In 
all  the  representations  of  heaven  in  the 
Bi^le,  the  idea  of  individuality  is  one 
that  is  prominent.  Individuals  are 
represented  everywhere  as  worshippers 
there,  and  there  is  no  intimation  that 
the  separate  existence  of  the  redeemed 
is  to  be  absorbed  and  lost  in  the  essence 
of  the  Deity.  Whatever  is  to  be  the 
condition  of  man  hereafter,  he  is  to 
have  a  separate  and  individual  exist* 
ence,  and  the  number  of  intelligent  be- 
ings is  never  to  be  diminished  either  by 
annihilation,  or  by  their  being  united  to 
any  other  spirit  so  that  they  shall  be-  * 
come  one.     The  reference  then,  in  this 


^0 


IL  PETER. 


ture,  Itaving  escaped  "  the  cor- 

o  c.  2.  18,  20. 


place,  must  be  to  the  moral  nature  of 
God,  and  the  meaning  is,  that  they 
who  are  renewed  become  participants 
of  the  same  moral  nature;  that  is,  of 
the  same  views,  feelings,  thoughts,  pur- 
poses, principles  of  action.  Their  na- 
ture as  they  are  born,  is  sinful,  and 
prone  to  evil  (Eph.  ii.  3) ;  their  nature 
as  they  are  born  again,  becomes  like 
that  of  God.  They  are  made  like  God  ; 
and  this  resemblance  will  increase  more 
and  more  for  ever,  until  in  a  much 
higher  sense  than  can  be  true  in  this 
world,  they  may  be  said  to  have  be- 
come <  partakers  of  the  divine  nature.' 
Let  us  remark  then,  (a)  That  man 
only,  of  all  the  dwellers  on  the  earth, 
is  capable  of  rising  to  this  condition. 
The  nature  of  all  the  other  orders  of 
creatures  here  below  is  incapable  of 
any  such  transformation  that  it  can  be 
said  that  they  become  "  partakers  of  the 
divine  nature."  (i)  It  is  impossible 
now  to  estimate  the  degree  of  approxi- 
mation to  which  man  may  yet  rise  to- 
wards God,  or  the  exalted  sense  in 
which  the  term  may  yet  be  applicable 
to  him ;  but  the  prospect  before  the 
Reliever  in  this  respect  is  most  glorious. 
Two  or  three  circumstances  may  be 
referred  to  here  as  mere  hints  of  what 
we  may  yet  be:  (1.)  Let  any  one  re- 
flect on  the  amazing  advances  made 
by  himself  since  the  period  of  infancy. 
But  a  few,  a  very  few  years  ago,  he 
knew  nothing.  He  was  in  his  cradle, 
a  poor,  helpless  infant.  He  knew  not 
the  use  of  eyes,  or  ears,  or  hands,  or 
feet.  He  knew  not  the  name  or  use 
of  any  thing,  not  even  the  name  of 
father  or  mother.  He  could  neither 
walk,  nor  talk,  nor  creep.  He  knew 
not  even  that  a  candle  would  burn  him 
if  he  put  his  finger  there.  He  knew 
not  how  to  grasp  or  hold  a  rattle,  or 
what  was  its  sound,  or  whence  that 
/  Bound,  or  any  other  sound,  came.  Let 
him  think  what  he  is  at  twenty,  or 


ruption    that 
through  lust. 


tA.  D.  66. 

in    the    world 


forty,  in  comparison  with  this ;  and 
then,  if  his  improvement  in  every  simi- 
lar number  of  years  hereafter  should 
be  equal  to  this,  who  can  tell  the  height 
to  which  he  will  risel  (2.)  We  are 
here  limited  in  our  powers  of  learning 
about  God  or  his  works.  We  become 
acquainted  with  him  through  his  works 
— by  means  of  the  senses.  But  by  the 
appointment  of  this  method  of  becom- 
ing acquainted  with  the  external  world, 
the  design  seems  to  have  been  to  ac- 
complish a  double  work  quite  contra- 
dictory— one  to  help  us,  and  the  other 
to  hinder  us.  One  is,  to  give  us  the 
means  of  communicating  with  the  ex- 
ternal world — by  the  sight,  the  hearing, 
the  smell,  the  touch,  the  taste.  The 
other  is  to  shut  us  out  from  the  exter- 
nal world  except  by  these.  The  body 
is  a  casement,  an  enclosure,  a  prison 
in  which  the  soul  is  incarcerated,  from 
which  we  can  look  out  on  the  universe 
only  through  these  organs.  But  sup- 
pose, as  may  be  the  case  in  a  future 
state,  there  shall  be  no  such  enclosure, 
and  that  the  whole  soul  may  look  di- 
rectly on  the  works  of  God— on  spirit- 
ual existences,  on  God  himself — who 
then  can  calculate  the  height  to  which 
man  may  attain  in  becoming  a  <  par- 
taker of  the  divine  nature  1'  (3.)  We 
shall  have  an  eternity  before  us  to  grow 
in  knowledge,  and  in  holiness,  and  in 
conformity  to  God.  Here,  we  attempt 
to  climb  the  hill  of  knowledge,  and 
having  gone  a  few  steps — while  the  top 
is  still  lost  in  the  clouds — we  lie  down 
and  die.  We  look  at  a  few  things  ; 
become  acquainted  with  a  few  elemen 
tary  principles  ;  make  a  little  progress 
in  virtue,  and  then  all  our  studies  and 
efforts  are  suspended,  and  "  we  fly 
away."  In  the  future  world  we  shall 
have  an  eternity  before  us  to  m'ike 
progress  in  knowledge,  and  virtue,  and 
holiness,  uninterrupted  ;  and  who  can 
tell  in  what  exalted  sense  it  may  ye 


A.  D.  66.] 


CHAPTER  I. 


',>51 


5  And  beside  this,  giving  all  I  diligence,  add  to  your  faith  vir- 
tue:  "  and  to  virtue  knowledge;* 


a  Ph.  4.  8. 


b  Ph.  1.  9. 


be  true  that  we  shall  be  '  partakers  of 
the  divine  nature,'  or  vphat  attainments 
we  may  yet  make  1  IT  Having  escaped 
the  corruption  that  is  in  the  world 
through  lust.  The  world  is  full  of 
corruption.  It  is  the  design  of  the 
Christian  plan  of  redemption  to  deliver 
us  from  that,  and  to  make  us  holy  ; 
and  the  means  by  which  we  are  to  be 
made  like  God,  is  by  rescuing  us  from 
its  dominion. 

5.  And  beside  this  (xou)  avtb  fovto)' 
Something  here  is  necessary  to  be  un- 
derstood in  order  to  complete  the  sense. 
The  reference  is  to  ver.  3  ;  and  the  con- 
nection is,  <  since  (ver.  3)  God  has  given 
us  these  exalted  privileges  and  hopes, 
in  respect  to  this  (xara  or  8(,a  being 
understood),  or  as  a  consequence- fai'irly 
flowing  from  this,  we  ought  to  give 
all  diligence  that  we  may  make  good 
use  of  these  advantages,  and  secure  as 
high  attainments  as  we  possibly  can. 
We  should  add  one  virtue  to  another, 
that  we  may  reach  the  highest  possible 
elevatfon  in  holiness.'  ^  Giving  all 
diligence.  Gr.,  <  Bringing  in  all  zeal 
or  effort.'  The  meaning  is,  that  we 
ought  to  make  this  a  distinct  and  defi- 
nite object,  and  to  apply  ourselves  to 
it  as  a  thing  to  be  accomplished.  ^iAdd 
to  your  faith  virtue.  It  is  not  meant 
in  this  verse  and  the  following  that  we 
are  to  endeavour  particularly  to  add 
these  things  one  to  another  in  the  order 
in  which  they  are  specified,  or  that  we 
are  to  seek  first  to  have  faith,  and  then 
to  add  to  that  virtue,  and  then  to  add 
knowledge  to  virtue  rather  than  to  faith, 
&c.  The  order  in  which  this  is  to  be 
done,  the  relation  which  one  of  these 
things  may  have  to  another,  is  not  the 
point  aimed  ^at,  nor  are  we  to  suppose 
that  any  other  order  of  the  words  would 
not  have  answered  the  purpose  of  the 
apostle  as  well,  or  that  any  one  of  the 
virtues  specified  would  not  sustain  as 
direct  a  relation  to  any  other,  as  the 


one  which  he  has  specified.  The  de- 
sign of  the  apostle  is  to  say,  in  an  em- 
phatic manner,  that  we  are  to  strive  to 
possess  and  exhibit  all  these  virtues; 
in  other  words,  we  are  not  to  content 
ourselves  with  a  single  grace,  but  are 
to  cultivate  all  the  virtues,  and  to  en- 
deavour to  make  our  piety  complete  in 
all  the  relations  which  we  sustain.  The 
essential  idea  in  the  passage  before  us 
seems  to  be,  that  in  our  religion  we  are 
not  to  be  satisfied  with  one  virtue,  or 
one  class  of  virtues,  but  that  there  is  to 
be  (1.)  a  diligent  cultivation  of  our 
virtues,  since  the  graces  of  religion  are 
as  susceptible  of  cultivation  as  any 
other  virtues  ;  (2.)  that  there  is  to  be 
progress  made  from  one  virtue  to  an- 
other, seeking  to  reach  the  highest  pos- 
sible point  in  our  religion  ^  and  (3.) 
that  there  is  to  be  an  AccuMtrtATiox 
of  virtues  and  graces ;  or  we  are  not 
to  be  satisfied  with  one  class,  or  with 
the  attainments  which  we  can  make  in 
one  class.  We  are  to  endeavour  to 
add  on  one  after  another  until  we  have 
become  possessed  of  all.  Faith,  per- 
haps, is  mentioned  first,  because  that  is 
the  foundation  of  all  Christian  virtues, 
and  the  other  virtues  are  required  to 
be  added  to  that,  because,  from  the 
place  which  faith  occupies  in  the  plan 
of  justification,  many  might  be  in  dan- 
ger of  supposing  that  if  they  had  that 
they  had  all  that  was  necessary. 
Comp.  James  ii.  14,  seq.  In  the  Greek 
word  rendered  <  add"  (iTttxoprjyridatE), 
then,  is  an  allusion  to  a  chorus -leader 
among  the  Greeks,  and  the  sense  is 
well  expressed  by  Doddridge,  "  be 
careful  to  accompany  that  belief  with 
all  the  lovely  train  of  attendant  graces." 
Or,  in  other  words,  "  let  faith  lead 
on  as  at  the  head  of  the  choir  or  the 
graces,  and  let  all  the  others  follow 
in  their  order.'  The  word  here  ren- 
dered virtue,  is  the  same  which  is 
used  in  ver.  3,  and  there  is  included 


252 


6  And  to  knowledge  temper- 
ance;" and  to  temperance  pa- 
tience;* and  to  patience  godli- 
ness ; ' 

7  And  to  godliness  brotherly 

a  1  Co.  9.  25.  h  Ja.  1.  4.  c  1  Ti.  4.  7- 

d  Jno.  13.  34,  35.        c  1  Co.  13.  1-3.        i  idle. 

/Jno.  15.2-6. 

in  it,  probably,  the  same  general  idea 
which  was  noticed  there.  All  the 
things  which  the  apostle  specifies,  un- 
less knowledge  be  an  exception,  are 
virtues  in  the  sense  in  which  that  word 
is  commonly  used,  and  it  can  hardly 
be  supposed  that  the  apostle  here  meant 
to  use  a  general  term  which  would  in- 
clude all  of  the  others.  The  probability 
is,  therefore,  that  by  the  word  here  he 
has  reference  to  the  common  meaning 
of  the  Greek  word,  as  referring  to  man- 
liness, courage,  vigour,  energy ;  and  the 
sense  is,  that  he  wished  them  to  evince 
whatever  firmness  or  courage  might  be 
necessary  in  maintaining  the  principles 
of  their  religion,  and  in  enduring  the 
trials  to  which  their  faith  might  be  sub- 
jected. True  virtue  is  not  a  tame  and 
passive  thing.  It  requires  great  energy 
and  boldness,  for  its  very  essence  is 
firmness,  manliness,  and  independence. 
IT  And  to  virtue  knowledge.  The  know- 
ledge of  God  and  of  the  way  of  salva- 
tion through  the  Redeemer,  ver.  3. 
Comp.  ch.  iii.  8.  It  is  the  duty  of 
every  Christian  to  make  the  highest 
possible  attainments  in  knowledge. 

6.  And  to  knowledge  temperance. 
On  the  meaning  of  the  word  temper- 
ance, see  Notes  on  Acts  xxiv.  25,  and 
1  Cor.  ix.  25.  The  word  here  refers 
to  the  mastery  overall  our  evil  inclina- 
tions and  appetites.  We  are  to  allow 
none  of  them  to  obtain  control  over 
us.  See  Notes  on  1  Cor.  vi.  12.  This 
would  include,  of  course,  abstinence 
from  intoxicating  drinks;  but  it  would 
also  embrace  all  evil  passions  and  pro- 
pensities. Every  thing  is  to  be  con- 
fined within  proper  limits,  and  to  no 
propensity  of  our  nature  are  we  to  give 


11.  PETER.  rA.D.66. 

kindness;  **  and  to  brotherly  kind 
ness  charity.  * 

8  For  if  these  things  be  in 
you,  and  abound,  they  make  you 
that  ye  shall  neither  he  '  barren 
nor  unfruitfuKin  the  knowledge 
of  our  Lord  Jesus  Christ. 


indulgence  beyond  the  limits  which 
the  law  of  God  allows.  ^  And  to  tem- 
perance patience.  Notes  on  James  i.  4. 
IT  And  to  patience  godliness.  True 
piety.  Notes  on  ver.  3.  Comp.  1  Tim. 
ii.  2;  iii.  16;  iv.  7,  8;  vi.  3,  5,  6,  11. 

7.  And  to  godliness  brotherly  kind' 
ness.  Love  to  Christians  as  such.  See 
Notes  on  John  xiii.  34.  Heb.  xiii.  1. 
^  And  to  brotherly  kindness  charity. 
Love  to  all  mankind.  There  is  to  be 
a  peculiar  affection  for  Christians  as  of 
the  same  family  ;  there  is  to  be  a  true 
and  warm  love,  however,  .for  all  the 
race.     See  Notes  on  1  Cor.  xiii. 

8.  For  if  these  things  be  in  you,  and 
abound.  If  they  are  in  you  in  rich 
abundance ;  if  you  are  eminent  for 
these  things.  IT  They  make  you  that 
ye  shall  neither  he  barren  nor  unfruit- 
ful. They  will  show  that  you  are  not 
barren  or  unfruitful.  The  word  ren- 
dered barren,  is  in  the  margin  idle. 
The  word  idle  more  accurately  expresses 
the  sense  of  the  original.  The  mean- 
ing is,  that  if  they  evinced  these  things, 
it  would  show  (1.)  that  they  were  dili- 
gent in  cultivating  the  Christian  graces ; 
and  (2.)  that  it  was  not  a  vain  thing 
to  attempt  to  grow  in  knowledge  and 
virtue.  Their  efforts  would  be  followed 
by  such  happy  results  as  to  be  an  en- 
couragement to  exertion.  In  nothing 
is  there,  in  fact,  more  encouragement 
than  in  the  attempt  to  become  eminent 
in  piety.  On  no  other  efforts  does  God 
smile  more  propitiously  than  on  the 
attempt  to  secure  the  salvation  of  the 
soul  and  to  do  good.  A  small  part  of 
the  exertions  which  men  put  forth  to 
become  rich,  or  learned,  or  celebrated 
for  oratory,  or  heroism,  would  secure 


A.  D.  66.]  CHAPTER  I. 

9  But  he  that  lacketh  these 
things  is  blind,  "  and  cannot  see 

a  1  Jno.  2.  9-11. 

the  salvation  of  the  soul.  In  the  for- 
mer, also,  men  often  fail ;  in  the  latter, 
never. 

9.  But  he  that  lacketh  these  things 
is  blind.  He  has  no  clear  views  of  the 
nature  and  the  requirements  of  religion. 
IT  And  cannot  see  afar  off.  The 
word  used  here,  which  does  not  occur 
elsewhere  in  the  New  Testament 
(^vortajw),  means  to  shut  the  eyes; 
i.  e.  to  contract  the  eyelids,  to  blink,  to 
twinkle,  as  one  who  cannot  see  clearly, 
and  hence  to  be  near-sighted.  The 
meaning  here  is,  that  he  is  like  one 
who  has  an  indistinct  vision  ;  one  who 
can  see  only  the  objects  that  are  near 
him,  but  who  has  no  correct  apprehen- 
sion of  objects  that  are  more  remote. 
He  sees  but  a  little  way  into  the  true 
nature  and  design  of  the  gospel.  He 
does  not  take  those  large  and  clear 
views  which  would  enable  him  to  com- 
prehend the  whole  system  at  a  glance. 
%  And  hath  forgotten  that  he  was 
purged  from  his  old  sins.  He  does 
not  remember  the  obligation  which 
grows  out  of  the  fact  that  a  system  has 
been  devised  to  purify  the  heart,  and 
that  he  has  been  so  far  brought  under 
the  power  of  that  system  as  to  have 
his  sins  forgiven.  If  he  had  any  just 
view  of  that,  he  would  see  that  he  was 
under  obligation  to  make  as  high  at- 
tainments as  possible,  and  to  cultivate  to 
the  utmost  extent  the  Christian  graces. 

10.  Wherefore  the  rather,  brethren, 
give  diligence,  ver.  5.  '  In  view  of 
these  things,  give  the  greater  diligence 
to  secure  your  salvation.'  The  consi- 
derations on  which  Peter  based  this 
appeal  seem  to  have  been  the  fact  that 
such  promises  are  made  to  us,  and  such 
hopes  held  out  before  us  ;  the  degree 
of  uncertainty  thrown  over  the  whole 
matter  of  our  personal  salvation  by  low 
attainments  in  the  divine  life,  and  the 
dreadful  condemnation  which  will  en- 

23 


255 

afar  o£F,  and  hath  forgotten  thai 

he  was  purged  from  his  old  sins. 

10     Wherefore     the    rather, 


sue  if  in  the  end  it  shall  be  found  that 
we  are  destitute  of  all  real  piety.  The 
general  thought  is,  that  religion  is  of 
sufficient  importance  to  claim  our  high- 
est diligence,  and  to  arouse  us  to  the 
most  earnest  efforts  to  obtain  the  assur- 
ance of  salvation.  II  To  make  your 
calling  and  election  sure.  On  the 
meaning  of  the  word  calling,  see  Notes 
on  Eph.  iv.  1.  On  the  meaning  of  the 
word  election,  see  Notes  on  Rom.  ix.  1 1. 
1  Thess.  i.  4.  Comp.  Eph.  i.  5.  The 
word  rendered  election  here  (IxXoyaJ), 
occurs  only  in  this  place  and  in  Acts 
ix.  15;  Rom.  ix.  11;  xi.  5,  7,  28  ;  1 
Thess.  i.  4,  though  corresponding  words 
from  the  same  root  denoting  the  elect, 
to  elect,  to  choose,  frequently  occur. 
The  word  here  used  means  election, 
referring  to  the  act  of  God,  by  which 
those  who  are  saved  are  chosen  to  eter- 
nal life.  As  the  word  calling  must 
refer  to  the  act  of  God,  so  the  word 
election  must;  for  it  is  God  who  both 
calls  and  chooses  those  who  shall  be 
saved.  The  word  in  the  Scriptures 
usually  refers  to  the  actual  choosing 
of  those  who  shall  be  saved  ;  that  is, 
referring  to  the  time  when  they,  in  fact, 
become  the  children  of  God,  rather  than 
to  the  purpose  of  God  that  it  shall  be 
done ;  but  still  there  must  have  been  an 
eternal  purpose,  for  God  makes  no 
choice  which  he  did  not  always  intend 
to  make.  The  word  sure,  means  firm, 
steadfast,  secure  (f3fj3atcu/).  Here  the 
reference  must  be  to  themselves  ;  that 
is,  they  were  so  to  act  as  to  make  if 
certain  to  themselves  that  they  had 
been  chosen,  and  were  truly  called  into 
the  kingdom  of  God.  It  cannot  refer 
to  God,  for  no  act  of  theirs  could  make 
it  more  certain  on  his  part  if  they  had 
been  actually  chosen  to  eternal  life. 
Still,  God  everywhere  treats  men  as 
moral  agents,  and  what  may  be  abso- 
lutely  certain   in  his  mind  from   th* 


254 


IT.  PETER. 


[A.  D.  6d. 


brethren, give  diligence"  to  make 
your  calling  and  election  §ure  : 

a  c.  3.  17. 


mere  purpose  that  it  shall  be  so,  is  to 
be  made  certain  to  us  only  by  evidence, 
and  in  the  free  exercise  of  our  own 
powers.  The  meaning  here  is,  that 
they  ware  to  obtain  such  evidences  of 
personal  piety  as  to  put  the  question 
whether  they  were  called  and  chosen, 
so  far  as  their  own  minds  were  con- 
cerned, to  rest ;  or  so  as  to  have  un- 
doubted evidence  on  this  point.  The 
Syriac,  the  Vulgate,  and  some  Greek 
manuscripts,  insert  here  the  expression 
*  by  your  good  works ;'  that  is,  they 
were  to  make  their  calling  sure  by  their 
good  works,  or  by  holy  living.  This 
clause,  as  Calvin  remarks,  is  not  author- 
ized by  the  best  authority,  but  it  does 
not  materially  affect  the  sense.  It  was 
undoubtedly  by  their  <  good  works'  in 
the  sense  of  holy  living,  or  of  lives 
consecrated  to  the  service  of  God,  that 
they  were  to  obtain  the  evidence  that 
they  were  true  Christians  ;  that  is,  that 
they  had  been  really  called  into  the 
kingdom  of  God,  for  there  is  nothing 
else  on  which  we  can  depend  for  such 
evidence.  God  has  given  no  assurance 
to  us  by  name  that  he  intends  to  save 
us.  We  can  rely  on  no  voice,  or 
vision,  or  new  revelation,  to  prove  that 
it  is  so.  No  internal  feeling  of  itself, 
no  raptures,  no  animal  excitement,  no 
confident  persuasion  in  our  own  minds 
that  we  are  elected,  can  be  proof  in  the 
case,  and  the  only  certain  evidence  on 
which  we  can  rely  is  that  which  is 
found  in  a  life  of  sincere  piety.  In 
view  of  the  important  statement  of 
Peter  in  this  verse,  then,  we  may  re- 
mark (1.)  that  he  believed  in  the  doc- 
trine of  election,  for  he  uses  language 
which  obviously  implies  this,  or  such 
as  they  are  accustomed  to  use  who  be- 
lieve the  doctrine.  (2.)  The  fact  that 
God  has  chosen  those  who  shall  be 
saved,  does  not  make  our  own  efforts 
nnecessary  to  make  that  salvation  sure 


for  *  if  ye  do  these  things,  ye 
shall  never  fall : 

b  1  Jno.  3.  19.    Re.  22.  14. 

to  us.  It  can  be  made  sure  to  our  own 
minds  only  by  our  own  exertions  ;  by 
obtaining  evidence  that  we  are  in  fact 
the  children  of  God.  There  can  be  no 
evidence  that  salvation  will  be  ours  un- 
less there  is  a  holy  life ;  that  is,  unless 
there  is  true  religion.  Whatever  may 
be  the  secret  purpose  of  God  in  regard 
to  us,  the  only  evidence  that  we  have 
that  we  shall  be  saved  is  to  be  found 
in  the  fact  that  we  are  sincere  Chris- 
tians, and  are  honestly  endeavouring  to 
do  his  will.  (3.)  It  is  possible  to  make 
our  calling  and  election  sure  ;  that  is, 
to  have  such  evidence  on  the  subject 
that  the  mind  shall  be  calm,  and  that 
there  will  be  no  danger  of  deception. 
If  we  can  determine  the  point  that  we 
are  in  fact  true  Christians,  that  settles 
the  matter — for  then  the  unfailing  pro- 
mise of  God  meets  us  that  we  shall  be 
saved.  In  making  our  salvation  sure 
to  our  own  minds,  if  we  are  in  fact 
true  Christians,  we  have  not  to  go  into 
an  argument  to  prove  that  we  have 
sufficient  strength  to  resist  temptation, 
or  that  we  shall  be  able  in  any  way  to 
keep  ourselves.  All  that  matter  is  set- 
tled by  the  promise  of  God,  that  if  we 
are  Christians  we  shall  be  kept  by  him 
to  salvation.  The  only  question  that 
is  to  be  settled  is,  whether  we  are  in 
fact  true  Christians,  and  all  beyond 
that  may  be  regarded  as  determined 
immutably.  But  assuredly  it  is  possi- 
ble for  a  man  to  determine  the  question 
whether  he  is  or  is  not  a  true  Chris- 
tian. (4.)  If  it  can  be  done,  it  should 
be.  Nothing  is  more  important  /or  us 
to  do  than  this ;  and  to  this  great  in- 
quiry we  should  apply  our  minds  with 
unfaltering  diligence,  until  by  the  grace 
of  God  we  can  say  that  there  are  no 
lingering  doubts  in  regard  to  our  final 
salvation.  IF  For  if  ye  do  these  things 
The  things  referred  to  in  the  previous 
verses.     If  you    use   all  diligence    to 


A.  D.  66.]  CHAPTER  I. 

11  For  so  an  entrance  shall 
be  ministered  unto  you  abund- 
antly into  the  everlasting  king- 
dom of  our  Lord  and  Saviour 
Jesus  Christ. 


255 


make  as  high  attainments  as  possible 
jn  piety,  and  if  you  practice  the  vir- 
tues demanded  by  religion,  vs.  5 — 7. 
IT  Ye  shall  never  fall.  You  shall  never 
fall  into  perdition.  That  is,  you  shall 
certainly  be  saved. 

1 1 .  For  so  an  entraiice.  In  this 
manner  you  shall  be  admitted  into  the 
kingdom  of  God.  H  Shall  be  minis- 
tered unto  you.  The  same  Greek  word 
is  here  used  which  occurs  in  ver.  5, 
and  which  is  there  rendered  add.  See 
Notes  on  that  verse.  There  was  not 
improbably  in  the  mind  of  the  apostle 
a  recollection  of  that  word,  and  the 
sense  may  be  that  "  if  they  would  lead 
on  the  virtues  and  graces  referred  to  in 
their  beautiful  order,  those  graces  would 
attend  them  in  a  radiant  train  to  the 
mansions  of  immortal  glory  and  blessed- 
ness." See  Doddridge  in  loc.  t  Abun- 
dantly. Gr.,  richly.  That  is,  the  most 
ample  entrance  would  be  furnished ; 
there  would  be  no  doubt  about  their 
admission  there.  The  gates  of  glory 
would  be  thrown  wide  open,  and  they, 
adorned  with  all  the  bright  train  of 
graces,  would  be  admitted  there.  ^Into 
the  everlasting  kingdom,  &c.  Heaven. 
It  is  here  called  everlasting,  not  because 
the  Lord  Jesus  shall  preside  over  it  as 
the  Mediator  (comp.  Notes  on  1  Cor. 
XV.  24),  but  because  in  the  form  which 
shall  be  established  when  '  he  shall 
have  given  it  up  to  the  Father,'  it  will 
endure  for  ever.  The  empire  of  God 
which  the  Redeemer  shall  set  up  over 
the  souls  of  his  people  shall  endure  to 
all  eternity.  The  object  of  the  plan  of 
redemption  was  to  secure  their  alle- 
giance to  God,  and  that  will  never  ter- 
minate. 

12.  Wherefore  I  will  not  be  negli- 
gent.    That  is,  in  view  of  the  import-  | 


12  Wherefore  I  will  not  be 
negligent  to  put  you  ahvays  in 
remembrance  of  these  things, 
though  ye  know  them,  and  be 
established  in  the  present  truth. 


ance  of  these  things.  IT  To  put  you 
always  in  remembrance.  To  give  you 
the  means  of  having  them  always  in 
remembrance ;  to  wit,  by  his  writings. 
t  Though  ye  know  them.  It  was  of 
importance  for  Peter,  as  it  is  for  minis- 
ters of  the  gospel  now,  to  bring  known 
truths  to  remembrance.  Men  are  liable 
to  forget  them,  and  they  do  not  exert 
the  influence  over  them  which  they 
ought.  It  is  the  office  of  the  ministry 
not  only  to  impart  to  a  people  truths 
which  they  did  not  know  before,  but  a 
large  part  of  their  work  is  to  bring  to 
recollection  well-known  truths,  and  to 
seek  that  they  may  exert  a  proper  in- 
fluence on  the  life.  Amidst  the  cares, 
the  business,  the  amusements,  and  the 
temptations  of  the  world,  even  true 
Christians  are  prone  to  forget  them ; 
and  the  ministers  of  the  gospel  render 
them  an  essential  service,  even  if  they 
should  do  nothing  more  than  remind 
them  of  truths  which  are  well  under- 
stood, and  which  they  have  known  be- 
fore. A  pastor,  in  order  to  be  useful, 
need  not  always  aim  at  originality,  or 
deem  it  necessary  always  to  present 
truths  which  have  never  been  heard  of 
before.  He  renders  an  essential  ser- 
vice to  mankind  who  reminds  them 
of  what  they  know  but  are  prone  to 
forget,  and  who  endeavours  to  impress 
plain  and  familiar  truths  on  the  heart 
and  conscience,  for  these  truths  are 
most  important  for  man.  ^l  And  be 
established  in  the  present  truth.  T.  hat 
is,  the  truth  which  is  with  you,  or 
which  you  have  received.  Rob.  Lex, 
on  the  word  rcdpsL/xi-  The  apostle  did 
not  doubt  that  they  were  now  con- 
firmed in  the  truth  as  far  as  it  had  been 
made  known  to  them,  but  he  felt  tha* 
amidst  their  trials    and   especially  as 


256 


13  Yea,  I  think  it  meet,  as 
long  as  I  am  in  this  tabernacle, 
to  stir  *  you  up,  by  putting  you 
in  remembrance ; 

a  c.  3.  1. 

they  were  liable  to  be  drawn  away  by 
false  teachers,  there  was  need  of  re- 
minding them  of  the  grounds  on  which 
the  truths -^hich  they  had  embraced 
rested,  and  of  adding  his  own  testimony 
to  confirm  their  divine  origin.  Though 
we  may  be  very  firm  in  our  belief  of 
the  truth,  yet  there  is  a  propriety  that 
the  grounds  of  our  faith  should  be 
stated  to  us  frequently,  that  they  may 
be  always  in  our  remembrance.  The 
mere  fact  that  at  present  we  are  firm  in 
the  belief  of  the  truth,  is  no  certain 
evidence  that  we  shall  always  continue 
to  be  ;  nor  because  we  are  thus  firm 
should  we  deem  it  improper  for  our  re- 
ligious teachers  to  state  the  grounds  on 
which  our  faith  rests,  or  to  guard  us 
against  the  arts  of  those  who  would 
attempt  to  subvert  our  faith. 

13.  Yea,  I  think  it  meet.  I  think 
it  becomes  me  as  an  apostle.  It  is  my 
appropriate  duty  ;  a  duty  which  is  felt 
the  more  as  the  close  of  life  draws  near. 
IT  As  long  as  I  am  in  this  tabernacle. 
As  long  as  I  live ;  as  long  as  I  am  in 
the  body.  The  body  is  called  a  taber- 
nacle, or  tent,  as  that  in  which  the  soul 
resides  for  a  little  time.  See  Notes  on 
2  Cor.  V.  1.  ^  To  stir  you  up  by  put- 
ting you  in  remembrance.  To  excite 
or  arouse  you  to  a  diligent  performance 
of  your  duties;  to  keep  up  in  your 
minds  a  lively  sense  of  divine  things. 
Religion  becomes  more  important  to  a 
man's  mind  always  as  he  draws  near 
the  close  of  life,  and  feels  that  he  is 
soon  to  enter  the  eternal  world. 

14.  Knowing  that  shortly  I  must 
put  off  this  my  tabernacle.  That  I 
must  die.  This  he  knew,  probably, 
because  he  was  growing  old,  and  was 
reaching  the  outer  period  of  human 
life.  It  does  not  appear  that  he  had 
any   express  revelation  on  the  point. 


II.  PETER.  [A.  D.  6a 

14  Knowing  that  shortly  I 
must  put  off  this  my  tabernacle, 
even  as  our  Lord  Jesus  Christ 
hath  shewed  me. ' 

b  Jno.  21.  18,  19. 


t  Even  as  our  Lord  Jesus  Christ  hath 
shewed  me.  See  Notes  on  John  xxi. 
18,  19.  This  does  not  mean  that  he 
had  any  new  revelation  on  the  subject, 
showing  him  that  he  was  soon  to  die, 
as  many  of  the  ancients  supposed ;  but 
the  idea  is,  that  the  time  drew  near 
when  he  was  to  die  in  the  manner  in 
which  the  Saviour  had  told  him  that 
he  would.  He  had  said  (John  xxi.  18) 
that  this  would  occur  when  he  should 
be  *  old,'  and  as  he  was  now  becoming 
old,  he  felt  that  the  predicted  event  was 
drawing  near.  Many  years  had  now 
elapsed  since  this  remarkable  prophecy 
was  uttered.  It  would  seem  that  Peter 
had  never  doubted  the  truth  of  it,  and 
during  all  that  time  he  had  had  before 
him  the  distinct  assurance  that  he  must 
die  by  violence ;  by  having  '  his  hands 
stretched  forth ;'  and  by  being  con- 
veyed by  force  to  some  place  of  death 
to  which  he  would  not  of  himself  go 
(John  xxi.  18) ;  but,  though  the  pros- 
pect of  such  a  death  must  have  been 
painful,  he  never  turned  away  from  it ; 
never  sought  to  abandon  his  master's 
cause  ;  and  never  doubted  that  it  would 
be  so.  This  is  one  of  the  few  instances 
that  have  occurred  in  the  world,  where 
a  man  knew  distinctly,  long  beforehand, 
what  would  be  the  manner  of  his  own 
death,  and  where  he  could  have  it  con- 
stantly in  his  eye.  We  cannot  foresee 
this  in  regard  to  ourselves,  but  we  may 
learn  to  feel  that  death  is  not  far  dis- 
tant, and  may  accustom  ourselves  to 
think  upon  it  in  whatever  manner  it 
may  come  upon  us,  as  Peter  did,  and 
endeavour  to  prepare  for  it.  Peter 
would  naturally  seek  to  prepare  him- 
self for  death  in  the  particular  form  in 
which  he  knew  it  would  occur  to  him , 
we  should  prepare  for  it  in  whatever 
way  it  may  occur  to  us.     The  subject 


A.  D.  66.]  CHAPTER  I. 

15  Moreover,    I    will    endea- 
vour that  ye  may  be  able  after 


of  crucifixion  would  be  one  of  peculiar 
interest  to  him ;  to  us  death  itself 
should  be  the  subject  of  peculiar  in- 
terest ;  the  manner  is  to  be  left  to  God. 
Whatever  may  be  the  signs  of  its  ap- 
proach, whether  sickness  or  gray  hairs, 
we  should  meditate  much  upon  an 
event  so  solemn  to  us,  and  as  these  in- 
dications thicken  we  should  be  more 
diligent,  as  Peter  was,  in  doing  the 
work  that  God  has  given  us  to  do.  Our 
days,  like  the  fabled  Sybil's  leaves,  be- 
come more"  valuable  as  they  are  dimin- 
ished in  number  ;  and  as  the  '  inevita- 
ble hour'  draws  nearer  to  us,  we  should 
labour  more  diligently  in  our  master's 
cause,  gird  our  loins  more  closely,  and 
trim  our  lamps.  Peter  thought  of  the 
cross,  for  it  was  such  a  death  that  he 
was  led  to  anticipate.  Let  us  think  of 
the  bed  of  languishing  on  which  we 
may  die,  or  of  the  blow  that  may  strike 
us  suddenly  down  in  the  midst  of  our 
way,  calling  us  without  a  moment's 
warning  into  the  presence  of  our  Judge. 
15.  Moreover,  1  will  endeavour.  I 
will  leave  such  a  permanent  record  of 
my  views  on  these  subjects  that  you 
may  not  forget  them.  He  meant  not 
only  to  declare  his  sentiments  orally, 
but  to  record  them  that  they  might  be 
perused  when  he  was  dead.  He  had 
such  a  firm  conviction  of  the  truth  and 
value  of  the  sentiments  which  he  held, 
that  he  would  use  all  the  means  in  his 
power  that  the  church  and  the  world 
should  not  forget  them.  ^  After  my 
decease.  My  exode  (t|o5oi') ;  my  jour- 
ney out ;  my  departure  ;  my  exit  from 
life.  This  is  not  the  usual  word  to  de- 
note death,  but  is  rather  a  word  denot- 
ing that  he  was  going  on  a  journey 
out  of  this  world.  He  did  not  expect 
to  cease  to  be,  but  he  expected  to  go 
on  his  travels  to  a  distant  abode.  This 
idea  runs  through  all  this  beautiful  de- 
scription of  the  feelings  of  Peter  as  he 
contemplated  death.     Hence  he  speaks  ] 


257 

my  decease  to  have  these  things 
always  in  remembrance. 


of  taking  down  the  « tabernacle'  or  terit, 
the  temporary  abode  of  the  soul,  that 
his  spirit  might  be  removed  to  another 
place  (ver.  13);  and  hence  he  speaks 
of  an  exode  from  the  present  life — a 
journey  to  another  world.  This  is  the 
true  notion  of  death  ;  and  if  so,  two 
things  follow  from  it:  (1.)  we  stiould 
make  preparation  for  it,  as  we  do  for  a 
journey,  and  the  more  in  proportion  to 
the  distance  that  we  are  to  travel,  and 
the  time  that  we  are  to  be  absent ;  and 
(2.)  when  the  preparation  is  made,  we 
should  not  be  unwilling  to  enter  on  the 
journey,  as  we  are  not  now  when  we 
are  prepared  to  leave  our  homes  to  visit 
some  remote  part  of  our  own  country, 
or  a  distant  land.  |  To  have  these 
things  always  in  remembrance.  By 
his  writings.  We  may  learn  from 
this  (1.)  that  when  a  Christian  grows 
old,  and  draws  near  to  death,  his  sense 
of  the  value  of  divine  truth  by  no 
means  diminishes.  As  he  approaches 
the  eternal  world  ;  as  from  its  borders 
he  surveys  the  past  and  looks  on  to 
what  is  to  come ;  as  he  remembers 
what  benefit  the  truths  of  religion 
have  conferred  on  him  in  life,  and  sees 
what  a  miserable  being  he  would  now 
be  if  he  had  oo  such  hope  as  the  gospel 
inspires ;  as  he  looks  on  the  whole  in- 
fluence of  those  truths  on  his  family 
and  friends,  on  his  country  and  the 
world,  their  value  rises  before  him  with 
a  magnitude  which  he  never  saw  be- 
fore, and  he  desires  most  earnestly  that 
they  should  be  seen  and  embraced  by 
all.  A  man  on  the  borders  of  eternity 
is  likely  to  have  a  very  deep  sense  of 
the  value  of  the  Christian  religion ; 
and  is  he  not  then  in  favourable  circum- 
stances to  estimate  this  matter  aright  ? 
Let  any  one  place  himself  in  imagina- 
tion in  the  situation  of  one  who  is  on 
the  borders  of  the  eternal  world,  as  all 
in  fact  soon  will  be,  and  can  he  have 
any  doubt  about  the  value  of  religious 


258 


II.  PETER. 


[A.  D.  66. 


16*For  we  have  not  followed 


a  2  Co.  4.  2. 


truth  1  (2.)  We  may  learn  from  what 
Peter  says  here  that  it  is  the  duty  of 
those  who  are  drawing  near  to  the 
eternal  world,  and  who  are  the  friends 
of  religion,  to  do  all  they  can  that  the 
truths  of  Christianity  '  may  be  always 
had  in  remembrance.'  Every  man's 
experience  of  the  value  of  religion,  and 
the  results  of  his  examination  and  ob- 
servation, should  be  regarded  as  the 
property  of  the  world,  and  should  not 
be  lost.  As  he  is  about  to  die  he 
should  seek,  by  all  the  means  in  his 
power,  that  those  truths  should  be  per- 
petuated and  propagated.  This  duty 
may  be  discharged  by  some  in  counsels 
offered  to  the  young,  as  they  are  about 
to  enter  on  life,  giving  them  the  results 
of  their  own  experience,  observation, 
and  reflections  on  the  subject  of  reli- 
gion ;  by  some,  by  an  example  so  con- 
sistent that  it  cannot  be  soon  forgotten — 
a  legacy  to  friends  and  to  the  world  of 
much  more  value  than  accumulated 
silver  and  gold ;  by  some,  by  solemn 
warnings  or  exhortations  on  the  bed 
of  death  ;  in  other  cases,  by  a  recorded 
experience  of  the  conviction  and  value 
of  religion,  and  a  written  defence  of  its 
truth,  and  illustration  of  its  nature — for 
every  man  who  can  write  a  good  book 
owes  it  to  the  church  and  the  world  to 
do  it;  by  others,  in  leaving  the  means 
of  publishing  and  spreading  good  books 
in  the  world.  He  does  a  good  service 
to  his  own  age,  and  to  future  ages,  who 
records  the  results  of  his  observations 
and  his  reflections  in  favour  of  the 
truth  in  a  book  that  shall  be  readable ; 
and  though  the  book  itself  may  be  ul- 
timately forgotten,  it  may  have  saved 
some  persons  from  ruin,  and  may  have 
accomplished  its  part  in  keeping  up  the 
knowledge  of  the  truth  in  his  own 
generation.  Peter,  as  a  minister  of  the 
gospel,  felt  himself  bound  to  do  this, 
and  no  men  have  so  good  an  opportu- 
nity of  doing  this  now  as  ministers  of 


cunningly  devised  fables/  when 
we  made  known   unto  you   the 


the  gospel.  No  men  have  more  ready 
access  to  the  press.  No  men  have  so 
much  certainty  that  they  will  have  the 
public  attention,  if  they  will  write  any 
thing  worth  reading.  No  men,  com- 
monly, in  a  community  are  better  edu- 
cated, or  are  more  accustomed  to  write. 
No  men,  by  their  profession,  seem  to 
be  so  much  called  to  address  their  fel- 
low-men in  any  way  in  favour  of  the 
truth ;  and  it  is  matter  of  great  marvel 
that  men  who  have  such  opportunities, 
and  who  seem  especially  called  to  the 
work,  do  not  do  more  of  this  kind  of 
service  in  the  cause  of  religion.  Them- 
selves soon  to  die,  how  can  they  help 
desiring  that  they  may  leave  something 
that  shall  bear  an  honourable,  though 
humble,  testimony  to  truths  which  they 
so  much  prize,  and  which  they  are  ap- 
pointed to  defend  ■?  A  tract  may  Uve 
long  after  the  author  is  in  the  grave; 
and    who    can    calculate    the    results  < 

which  have  followed  the  efforts  of  Bax- 
ter and  Edwards  to  keep  up  in  the 
world  the  remembrance  of  the  truths 
which  they  deemed  of  so  much  value  ] 
This  little  epistle  of  Peter  has  shed 
light  on  the  path  of  men  now  for 
eighteen  hundred  years,  and  will  con 
tinue  to  do  it  until  the  second  coming 
of  the  Saviour. 

16.  For  we  have  not  followed  tun 
nmgly  devised  fables.  That  is,  fic- 
tions or  stories  invented  by  artful  men, 
and  resting  on  no  solid  foundation. 
The  doctrines  which  they  held  about 
the  coming  of  the  Saviour  were  not, 
like  many  of  the  opinions  of  the  Greeks, 
defended  by  weak  and  sophistical  rea- 
soning, but  were  based  on  solid  evi- 
dence— evidence  furnished  by  the  per- 
sonal  observation  of  competent  wit- 
nesses. It  is  true  of  the  gospel  in  gen- 
eral that  it  is  not  founded  on  cunningly 
devised  fables ;  but  the  particular  poin 
referred  to  here  is  the  promised  coming 
of  the  Saviour.     The  evidence  of  that 


A.  D.  66.]  CHAPTER  1. 

power  and  coming  of  our  Lord 

a  Mat.  17.  1-5. 


259 


fact  Peter  proposes  now  to  adduce. 
IT  When  we  made  known  unto  you. 
Probabfy  Peter  here  refers  particularly 
to  statements  respecting  the  coming  of 
the  Saviour,  in  his  first  epistle  (ch.  i. 
5,  13  ;  iv.  13)  ;  but  this  was  a  common 
topic  in  the  preaching,  and  in  the  epis- 
tles, of  the  apostles.  It  may,  therefore, 
have  referred  to  statements  made  to 
them  at  some  time  in  his  preaching,  as 
well  is  to  what  he  said  in  his  former 
epistle.  The  apostles  laid  great  stress 
on  the  second  coming  of  the  Saviour, 
and  often  dwelt  upon  it.  Comp.  1 
Thess.  iv.  16.  Notes,  Acts  i.  1 1.  %  The 
power  and  coming.  These  two  words 
refer  to  the  same  thing,  and  the  mean- 
ing is,  his  powerful  coming,  or  his 
coming  in  power.  The  advent  of  the 
Saviour  is  commonly  represented  as 
connected  with  the  exhibition  of  power. 
Matt.  xxiv.  30.  "Coming  in  the  clouds 
of  heaven,  with  power."  See  Notes 
on  that  verse.  Comp.  Luke  xxii.  69. 
Mark  iii.  9.  The  power  evinced  will 
be  by  raising  the  dead ;  summoning 
the  world  to  judgment;  determining 
the  dectiny  of  men,  &c.  When  the 
coming  of  the  Saviour,  therefore,  was 
referred  to  by  the  apostles  in  therr 
preaching,  it  was  probably  always  in 
connection  with  the  declaration  that  it 
would  be  accompanied  by  exhibitions 
of  great  power  and  glory  —  as  it  un- 
doubtedly will  be.  The  fact  that  the 
Lord  Jesus  would  thus  return,  it  is 
clear,  had  been  denied  by  some  among 
those  to  whom  this  epistle  was  ad- 
dressed, and  it  was  important  to  state 
the  evidence  on  which  it  was  to  be  be- 
lieved. The  grounds  on  which  they 
denied  it  (ch.  iii.  4)  were,  that  there 
were  no  appearances  of  his  approach ; 
that  the  promise  had  not  been  fulfilled  ; 
that  all  things  continued  as  they  had 
been :  and  that  the  affairs  of  the  world 
moved  on  as  they  always  had  done. 
To  meet  and  counteract  this  error — an 


Jesus  Christ,  but  were  eye-wit- 
nesses "  of  his  majesty. 

error  which  so  prevailed  that  many 
were  in  danger  of  '  falling  from  their 
own  steadfastness'  (ch.  iii.  17) — Peter 
states  the  proof  on  which  he  believed 
in  the  coming  of  the  Saviour.  Tf  But 
were  eye-witnesses  of  his  majesty.  On 
the  mount  of  transfiguration.  Matt. 
xvii.  1 — 5.  See  Notes  on  that  passage. 
That  transfiguration  was  witnessed 
only  by  Peter,  James,  and  John.  But, 
it  may  be  asked  how  the  facts  there 
witnessed  demonstrate  the  point  under 
consideration— that  the  Lord  Jesus 
will  come  with  power  ?  To  this  it 
may  be  replied,  (1.)  That  these  apos- 
tles had  there  such  a  view  of  the  Sa- 
viour in  his  glory  as  to  convince  them 
beyond  doubt  that  he  was  the  Messiah. 
(2.)  That  there  was  a  direct  attestation 
given  to  that  fact  by  a  voice  from  hea- 
ven, declaring  that  he  was  the  beloved 
Son  of  God.  (3.)  That  that  transfigu- 
ration was  understood  to  have  an  im- 
portant reference  to  the  coming  of  the 
Saviour  in  his  kingdom  and  his  glory, 
and  was  designed  to  be  a  representa- 
tion of  the  manner  in  which  he  would 
then  appear.  This  is  referred  to  dis- 
tinctly by  each  one  of  the  three  evan- 
gelists who  have  mentioned  the  trans- 
figuration. Matt.  xvi.  28.  "  There  be 
some  standing  here  which  shall  not 
taste  of  death  till  they  see  the  Son  of 
man  coming  in  his  kingdom."  Mark 
ix.  1,  2.  Luke  ix.  27,  28.  The  trans- 
figuration which  occurred  soon  after 
these  words  were  spoken,  was  designea 
to  show  them  what  he  would  be  in  his 
glory,  and  to  furnish  to  them  a  demon- 
stration which  they  could  never  forget, 
that  he  would  yet  set  up  his  kingdom 
in  the  world.  (4.)  They  had  in  fact 
such  a  view  of  him  as  he  would  be  in 
his  kingdom,  that  they  could  entertain 
no  doubt  on  the  point ;  and  the  fact  as 
it  impressed  their  own  minds  they  made 
known  to  others.  The  evidence  as  it 
lay   in    Peter's   mind    was    that   that 


260 


17  For  he  received  from  God 
the  Father  honour  and  glory, 
when  there  came  such  a  voice 
to  him  from  the  excellent  glory, 
This  is  my  beloved  Son,  in  whom 
I  am  well  pleased. 


II.  PETER.  [A  D.  6ft 

18  And  this  voice  which  came 
from  heaven  we  heard,  when  we 
were  with  him  in  the  holy  mount. 

19  We  have  also  a  more  sure 
word  of  prophecy;  whereunto 
ye  do  well  that  ye  take  heed,  as 


transfiguration  was  designed  to  furnish 
proof  to  them  that  the  Messiah  would 
certainly  appear  in  glory,  and  to  give 
them  a  view  of  him  as  coming  to  reign 
which  would  never  fade  from  their 
memory.  As  that  had  not  yet  been 
accomplished,  he  maintained  that  the 
evidence  was  clear  that  it  must  occur 
at  some  future  time.  As  the  transfigu- 
ration was  with  reference  to  his  coming 
in  his  kingdom,  it  was  proper  for  Peter 
to  use  it  with  that  reference,  or  as 
bearing  on  that  point. 

17.  For  he  received  from  God  the 
Father  honour  and  glory.  He  was 
honoured  by  God  in  being  thus  ad- 
dressed. IF  When  there  came  such  a 
voice  to  him  from  the  excellent  glory. 
The  magnificent  splendour;  the  bright 
cloud  which  overshadowed  them.  Matt, 
xvii.  5.  \  This  is  my  beloved  Son,  in 
whom  1  am  well  pleased.  See  Notes 
on  Matt.  xvii.  5  ;  iii.  17.  This  demon- 
strated that  he  was  the  Messiah.  Those 
who  heard  that  voice  could  not  doubt 
this  ;  they  never  did  afterwards  doubt. 

18.  And  this  voice  which  came  from 
heaven  we  heard.  To  wit,  Peter,  and 
James,  and  John.  IT  When  we  were 
with  him  in  the  holy  mount.  Called 
holy  on  account  of  the  extraordinary 
manifestation  of  the  Redeemer's  glory 
there.  It  is  not  certainly  known  what 
mountain  this  was,  but  it  has  com- 
monly been  supposed  to  be  Mount 
Tabor.     See  Notes  on  Matt.  xvii.  1. 

19.  We  have  also  a  more  sure  ivord 
of  prophecy.  That  is,  a  prophecy  per- 
taining to  the  coming  of  the  Lord  Je- 
sus ;  for  that  is  the  point  under  discus- 
sion. There  has  been  considerable 
diversity  of  opinion  in  regard  to  the 
meaning  of  this  passage.     Some  have 


supposed  that  the  apostle,  when  he 
says  '  a  more  sure  word,'  did  not  intend 
to  make  any  comparison  between  the 
miracle  of  the  transfiguration  and  pro- 
phecy, but  that  he  meant  to  say  merely 
that  the  word  of  prophecy  was  very 
sure,  and  could  certainly  be  relied  on. 
Others  have  supposed  that  the  mean- 
ing is,  that  the  prophecies  which  fore- 
told his  coming  into  the  world  having 
been  confirmed  by  the  fact  of  his  ad- 
vent, are  rendered  more  sure  and  un- 
doubted than  when  they  were  uttered, 
and  may  now  be  confidently  appealed 
to.  So  Rosenmuller,  Benson,  Mac- 
knight,  Clarke,  Wetstein,  and  Grotius. 
Luther  renders  it,  <  we  have  a  firm 
prophetic  word ;'  omitting  the  compari- 
son. A  literal  translation  of  the  pas- 
sage would  be,  <  and  we  have  the  pro- 
phetic word  more  firm.'  If  a  compari- 
son is  intended,  it  may  be  either  that 
the  prophecy  was  more  sure  than  the 
fables  referred  to  in  ver.  1 6  ;  or  than 
the  miracle  of  the  transfiguration  ;  or 
than  the  word  which  was  heard  in  the 
holy  mount ;  or  than  the  prophecies 
even  in  the  time  when  they  were  first 
spoken.  If  such  a  comparison  was 
designed,  the  most  obvious  of  these 
interpretations  would  be,  that  the  pro-  ^ 
phecy  was  more  certain  proof  than  was 
furnished  in  the  mount  of  transfigura- 
tion. But  it  seems  probable  that  no 
comparison  was  intended,  and  that  the 
thing  on  which  Peter  intended  to  fix 
the  eye  was  not  that  the  prophecy  was 
a  better  evidence  respecting  the  advent 
of  the  Messiah  than  other  evidences, 
but  that  it  was  a  strong  proof  which 
demanded  their  particular  attention,  as 
being  of  a  firm  and  decided  character. 
There  can  be  no  doubt  that  the  apostle 


A..  D.  66.1 


CHAPTER  I. 


261 


unto  a  light"  that  shineth  in  a 
dark  place,  until  the  day  dawn, 

a  Ps.  119.  105.    Pr.  6.  23. 

refers  here  to  what  is  contained  in  the 
Old  Testament,  for  in  ver.  21,  he  speaks 
of  the  prophecy  as  that  which  was 
spoken  '  in  old  time,  by  men  that  were 
moved  by  the  Holy  Ghost.'  The  point 
to  which  the  prophecies  related,  and  to 
which  Peter  referred,  was  the  great  doc- 
trine respecting  the  coming  of  the  Mes- 
siah, embracing  perhaps  all  that  per- 
tained to  his  work,  or  all  that  he  designed 
to  do  by  his  advent.  They  had  had  one 
illustrious  proof  respecting  his  advent 
as  a  glorious  Saviour  by  his  transfigu- 
ration on  the  mount;  and  the  apostle 
here  says  that  the  prophecies  abounded 
with  truths  on  these  points,  and  that 
they  ought  to  give  earnest  heed  to  the 
disclosures  which  they  made,  and  to 
compare  them  diligently  with  facts  as 
they  occurred,  that  they  might  be  con- 
firmed more  and  more  in  the  truth.  If, 
however,  as  the  more  obvious  sense  of 
this  passage  seems  to  be,  and  as  many 
suppose  to  be  the  correct  interpretation 
(see  Doddridge,  in  luc,  and  Professor 
Stuart,  on  the  canon  of  the  0.  T.,  p. 
.329),  it  means  that  the  prophecy  was 
more  sure,  more  steadfast,  more  to  be 
depended  on  than  even  what  the  three 
disciples  had  seen  and  heard  in  the 
mount  of  transfiguration,  this  may  be 
regarded  as  true  in  the  following  re- 
jpects:  (1.)  The  prophecies  are  wume- 
/ous,  and  by  their  number  they  furnish 
a  stronger  proof  than  could  be  afforded 
by  a  single  manifestation,  however 
clear  and  glorious.  (2.)  They  were 
recorded,  and  might  be  the  subject  of 
careful  comparison  with  the  events  as 
they  occurred.  (3.)  They  were  writ- 
ten long  beforehand,  and  it  could  not 
be  urged  that  the  testimony  which  the 
prophets  bore  was  owing  to  any  illusion 
on  their  minds,  or  to  any  agreement 
among  the  different  writers  to  impose 
on  the  world.  Though  Peter  regarded 
the  testimony  which  he,  and  James  and ,. 


and  the  Jay-star  ^  arise  in  your 
hearts  : 

b  Re.  2.  28 ;  22.  16. 


John  bore  to  the  glory  of  the  Saviour 
from  what  they  saw  on  the  holy  mount, 
as  strong  and  clear  confirmation  that 
he  was  the  Son  of  God,  yet  he  could 
not  but  be  aware  that  it  might  be  sug- 
gested by  a  caviller  that  they  might 
have  agreed  to  impose  on  others,  or 
that  they  might  have  been  dazzled  and 
deceived  by  some  natural  phenomenon 
occurring  there.  Comp.  Kuinoel  on 
Matt.  xvii.  1,  seq.  (4.)  Even  suppos- 
ing that  there  was  a  miracle  in  the 
case,  the  evidence  of  the  prophecies, 
embracing  many  points  in  the  same 
general  subject,  and  extending  through 
a  long  series  of  years,  would  be  more 
satisfactory  than  any  single  miracle 
whatever.  See  Doddridge,  in  loc.  The 
general  meaning  is,  that  the  fact  that 
he  had  come  as  the  Messiah,  was  dis- 
closed in  the  mount,  by  such  a  mani- 
festation of  his  glory,  and  of  what  he 
would  be,  that  they  who  saw  it  could 
not  doubt  it;  the  same  thing  the  apos- 
tle says  was  more  fully  shown  also  in 
the  prophecies,  and  these  prophecies 
demanded  their  close  and  prolonged  at- 
tention, t  Whereanto  ye  do  well  that 
ye  take  heed.  They  are  worthy  of 
your  study,  of  your  close  and  careful 
investigation.  There  is  perhaps  no 
study  more  worthy  of  the  attention  of 
Christians  than  that  of  the  prophecies 
IT  As  unto  a  light  that  shineth  in  a 
dark  place. ^  That  is,  the  prophecies 
resemble  a  candle,  lamp,  or  torch,  in  a 
dark  room,  or  in  an  obscure  road  at 
night.  They  make  objects  distinct 
which  were  before  unseen  ;  they  en- 
able us  to  behold  many  things  which 
would  be  otherwise  invisible.  The 
object  of  the  apostle  in  this  repre- 
sentation seems  to  have  been,  to  state  ' 
that  the  propheecies  do  not  give  a 
perfect  light,  or  that  they  do  not  re- 
move all  obscurity,  but  that  they  shed 
some   light    on   objects  which  would 


II.  PETER. 


[A.  D.  66 


20  Knowing   this    first,    that 


otherwise  be  entirely  dark,  and  that 
the  light  which  they  furnished  was  so 
valuable  that  we  ought  by  all  means 
to  endeavour  to  avail  ourselves  of  it. 
Until  the  day  shall  dawn,  and  we  shall 
see  objects  by  the  clear  light  of  the 
sun,  they  are  to  be  our  guide.  A  lamp 
is  of  great  value  in  a  dark  night,  though 
it  may  not  disclose  objects  so  clearly  as 
the  light  of  the  sun.  But  it  may  be  a 
safe  and  sure  guide,  and  a  man  who 
has  to  travel  in  dark  and  dangerous 
places,  does  <  well'  to  <  take  heed'  to  his 
lamp.  IT  Until  the  day  dawn.  Until 
you  have  the  clearer  light  which  shall 
result  from  the  dawning  of  the  day. 
The  reference  here  is  to  the  morning 
light  as  compared  with  a  lamp ;  and 
the  meaning  is,  that  we  should  attend 
to  the  light  furnished  by  the  prophecies 
until  the  truth  shall  be  rendered  more 
distinct  by  the  events  as  they  shall  act- 
ually be  disclosed — until  the  brighter 
light  which  shall  be  shed  on  all  things 
by  the  glory  of  the  second  advent  of 
the  Saviour,  and  the  clearing  up  of 
what  is  now  obscure  in  the  splendours 
of  the  heavenly  world.  The  point  of 
comparison  is  between  the  necessary 
obscurity  of  prophecy,  and  the  clear- 
ness of  events  when  they  actually  oc- 
cur— a  difference  like  that  which  is  ob- 
servable in  the  objects  around  us  when 
seen  by  the  shining  of  the  lamp  and 
by  the  light  of  the  sun.  The  apostle 
directs  the  mind  onward  to  a  period 
when  all  shall  be  clear — to  that  glori- 
ous time  when  the  Saviour  shall  re- 
turn to  receive  his  people  to  himself  in 
that  heaven  where  all  shall  be  light. 
Cump.  Rev.  xxi.  23  —  25;  xxii.  5. 
Meantime,  we  should  avail  ourselves 
of  all  the  light  which  we  have,  and 
should  apply  ourselves  diligently  to  the 
study  of  the  prophecies  of  the  Old  Tes- 
tament which  are  still  unfulfilled,  and 
of  those  in  the  New  Testament  which 
direct  the  mind  onward  to  brighter  and 


no  prophecy  of  the  Scripture  ia 
of  any  private  interpretation. 


more  glorious  scenes  than  this  world 
has  yet  witnessed.  In  our  darkness 
they  are  a  cheering  lamp  to  guide  our 
feet  till  that  illustrious  day  shall  dawn. 
Comp.  Notes  on  1  Cor.  xiii.  9,  10. 
IT  And  the  day-star.  The  morning 
star — the  bright  star  that  at  certain  pe- 
riods of  the  year  leads  on  the  day,  and 
which  is  a  pledge  that  the  morning  is 
about  to  dawn.  Comp.  Rev.  ii.  28  ; 
xxii.  16.  IF  Arise  in  your  hearts.  On 
your  hearts ;  that  is,  sheds  its  beams 
on  your  hearts.  Till  you  see  the  indi- 
cations of  that  approaching  day  in 
which  all  is  light.  The  period  referred 
to  here  by  the  approaching  day  that  is 
to  diffuse  this  light  is,  when  the  Sa- 
viour shall  return  in  the  full  revelation 
of  his  glory— -the  splendour  of  his  king- 
dom. Then,  all  will  be  clear.  Till 
that  time,  we  should  search  the  pro- 
phetic records,  and  strengthen  our  faith, 
and  comfort  our  hearts,  by  the  predic- 
tions of  the  future  glory  of  his  reign. 
Whether  this  refers,  as  some  suppose, 
to  his  reign  on  earth  either  personally 
or  by  the  principles  of  his  religion  uni- 
versally prevailing,  or,  as  others  sup- 
pose, to  the  brighter  revelations  of  hea- 
ven when  he  shall  come  to  receive  his 
people  to  himself,  it  is  equally  clear 
that  a  brighter  time  than  any  that  has 
yet  occurred  is  to  dawn  on  our  race, 
and  equally  true  that  we  should  regard 
the  prophecies,  as  we  do  the  morning 
star,  as  the  cheering  harbinger  of  day. 
20.  Knowing  this  Jirst*  Bearing 
this  steadily  in  mind  as  a  primary  and 
most  important  truth.  IT  7'hat  no  prO' 
phecy  of  the  Scripture.  'No  prophecy 
contained  in  the  inspired  records.  The 
word  Scripture  here  shows  that  the 
apostle  referred  particularly  to  the  pro- 
phecies record]ed  in  the  Old  Testament. 
The  remark  which  he  makes  about 
prophecy  is  general,  though  it  is  de- 
signed to  bear  or>  a  particular  class  of 
the   prophecies.     IT  Is  of  any  private 


A.  D.  66.] 


CHAPTER  I. 


268 


interpretation.  The  expression  here 
used  (Ibia^  i/tavcffcos)  has  given  rise  to 
as  great  a  diversity  of  interpretation, 
and  to  as  much  discussion,  as  perhaps 
any  phrase  in  the  New  Testament,  and 
to  the  present  time  there  is  no  general 
agreement  among  expositors  as  to  its 
meaning.  It  would  be  foreign  to  the 
design  of  these  Notes,  and  would  be 
of  little  utility,  to  enumerate  the  differ- 
ent interpretations  which  have  been 
given  of  the  passage,  or  to  examine 
them  in  detail.  It  will  be  sufficient  to 
remark,  preparatory  to  endeavouring  to 
ascertain  the  true  sense  of  the  passage, 
that  some  have  held  that  it  teaches  that 
no  prophecy  can  be  interpreted  of  it- 
self, but  can  be  understood  only  by 
comparing  it  with  the  event ;  others 
that  it  teaches  that  the  prophets  did 
not  themselves  understand  what  they 
wrote,  but  were  mere  passive  organs 
under  the  dictation  of  the  Holy  Spirit 
to  communicate  to  future  times  what 
they  could  not  themselves  explain ; 
others  that  it  teaches  that  "  no  prophecy 
is  of  self-interpretation"  [Horslei/'j ; 
others  that  it  teaches  that  the  prophe- 
cies, besides  having  a  literal  significa- 
tion, have  also  a  hidden  and  mystical 
sense  which  cannot  be  learned  from 
the  prophecies  themselves,  but  is  to  be 
perceived  by  a  peculiar  power  of  in- 
sight imparted  by  the  Holy  Ghost, 
enabling  men  to  understand  their  re- 
condite mysteries.  It  would  be  easy  to 
show  that  some  of  these  opinions  are 
absurd,  and  that  none  of  them  are 
sustained  by  the  fair  interpretation 
of  the  language  used,  and  by  the  drift 
of  the  passage.  The  more  correct  in- 
terpretation, as  it  seems  to  me,  is  that 
which  supposes  that  the  apostle  teaches 
that  the  truths  which  the  prophets 
communicated  were  not  originated  by 
themselves;  were  not  of  their  own 
suggestion  or  invention  ;  were  not  their 
own  opinions,  but  were  of  higher  ori- 
gin, and  were  imparted  by  God ;  and 
according  to  this,  the  passage  may  be 
explained  '  knowing  this  as  a  point  of 


first  importance  when  you  approach 
the  prophecies,  or  always  bearing  this 
in  mind,  that  it  is  a  great  principle  in 
regard  to  the  prophets  that  what  they 
communicated  was  not  of  their  own 
disclosure ;  that  is,  was  not  revealed 
or  originated  by  them.'  That  this  is 
the  correct  interpretation  will  be  ap- 
parent from  the  following  considera- 
tions: (1.)  It  accords  with  the  design 
of  the  apostle,  which  is  to  produce  an 
impressive  sense  of  the  importance  and 
value  of  the  prophecies,  and  to  lead 
those  to  whom  he  wrote  to  study  them 
with  diligence.  This  could  be  secured 
in  no  way  so  well  as  by  assuring  them 
that  the  writings  which  he  wished  them 
to  study  did  not  contain  truths  origin- 
ated by  the  human  mind,  but  that  they 
were  of  higher  origin.  (2.)  This  in- 
terpretation accords  with  what  is  said 
in  the  following  verse,  and  is  the 
only  one  of  all  those  proposed  that  is 
consistent  with  that,  or  in  connection 
with  which  that  verse  will  have  any 
force.  In  that  verse  (21)  a  reason  is 
given  for  what  is  said  here  :  "  For 
(yap)  the  prophecy  came  not  in  old 
time  by  the  will  of  man^^  «&c.  But 
this  can  be  a  good  reason  for  what  is 
said  here  only  on  the  supposition  that 
the  apostle  meant  to  say  that  what 
they  communicated  was  not  originated 
by  themselves  ;  that  it  was  of  a  higher 
than  human  origin ;  that  the  prophets 
spake  '  as  they  were  moved  by  the 
Holy  Ghost.'  This  fact  was  a  good 
reason  why  they  should  show  pro- 
found respect  for  the  prophecies,  and 
study  them  with  attention.  But  how 
could  the  fact  that  they  viicre  moved  by 
the  Holy  Ghost  be  a  reason  for  study- 
ing them  if  the  meaning  here  is  that 
the  prophets  could  not  understand  their 
own  language,  or  that  the  prophecy 
could  be  understood  only  by  the 
event,  or  that  the  prophecy  had  a 
double  meaning,  &c.  If  the  prophe- 
cies were  of  divine  origin,  then  that 
was  a  good  reason  why  they  should 
be    approached    with    reverence,  and 


264 


[1.  PETER.  [A.D.  6a 


should  be  profoundly  studied.  (3.) 
I'his  interpretation  accords  as  well,  to 
say  the  least,  with  the  fair  meaning  of 
the  language  employed,  as  either  of  the 
other  opinions  proposed.  Th<»  word 
rendered  interpr  elation  {irii'KvGii)  occurs 
nowhere  else  in  the  New  Testament. 
It  properly  means  solution  (Rob.  Lex.), 
disclosure  (Prof.  Stuart  on  the  O.  T., 
p.  328),  making  free  (Passow,)  with 
the  notion  that  what  is  thus  released  or 
loosed  was  before  bound,  entangled, 
obscure.  The  verb  from  which  this 
word  is  derived  (sTtcXt'w)  means  to  let 
loose  upon,  as  dogs  upon  a  hare,  Xen. 
Mem.  7,  8  ;  ib.  9,  10  ;  to  loose  or  open 
letters  ;  to  loosen  a  band  ;  to  loose  or 
disclose  a  riddle  or  a  dark  saying,  and 
then  to  enlighten,  illustrate,  &c.  Passow. 
It  is  twice  used  in  the  New  Testament. 
Mark  iv.  34,  <  he  expounded  all  things 
to  his  disciples ;  Acts  xix.  39,  <  it  shall  be 
determined  in  a  lawful  assembly.'  The 
verb  would  be  applicable  to  loosing  any 
thing  which  is  bound  or  confined,  and 
thence  to  the  explanation  of  a  myste- 
rious doctrine  or  a  parable,  or  to  a  dis- 
closure of  what  was  before  unknown. 
The  word,  according  to  this,  in  the 
place  before  us,  would  mean  the  dis- 
closure of  what  was  before  bound,  or 
retained,  or  unknown;  either  what  had 
never  been  communicated  at  all,  or 
what  had  been  communicated  obscurely, 
and  the  idea  is,  <  no  prophecy  recorded 
in  the  Scripture  is  of,  or  comes  from, 
any  exposition  or  disclosure  of  the  will 
and  purposes  of  God  by  the  prophets 
themselves.'  It  is  not  a  thing  of  their 
own,  or  a  private  matter  originating 
with  themselves,  but  is  to  be  traced  tc 
a  higher  source.  If  this  be  the  true 
ifiterpretation,  then  it  follows  that  the 
prophecies  are  to  be  regarded  as  of 
higher  than  any  human  origin,  and 
then,  also,  it  follows  that  this  passage 
should  not  be  used  to  prc^ve  that  the 
prophets  did  not  understana  the  nature 
of  their  own  communications,  or  that 
they  were  mere  unconscious  and  pas- 
•ive  instruments  in  the  hand  of  God 


to  make  known  his  will.  Whatevei 
may  be  the  truth  on  those  points,  this 
passage  proves  nothing  in  regard  to 
them,  any  more  than  the  fact  that  a 
minister  of  religion  now  declares  truth 
which  he  did  not  originate,  but  which 
is  to  be  traced  to  God  as  its  author, 
proves  that  he  does  not  understand 
what  he  himself  says.  It  follows,  also, 
that  this  passage  cannot  be  adduced  by 
the  Papists  to  prove  that  the  people  at 
large  should  not  have  free  access  to  the 
word  of  God,  and  should  not  be  allowed 
to  interpret  it  for  themselves.  It  makes 
no  affirmation  on  that  point,  and  does 
not  even  contain  any  principle  of  which 
such  a  use  can  be  made,  for  (1.)  what- 
ever it  means,  it  is  confined  to  pro- 
phecy ;  it  does  not  embrace  the  whole 
Bible.  (2.)  Whatever  it  means,  it 
merely  states  a  fact ;  it  does  not  enjoin 
a  duty.  It  states,  as  a  fact,  that  there 
was  something  about  the  prophecies 
which  was  not  of  private  solution,  but 
it  does  not  state  that  it  is  the  duty  of 
the  church  to  prevent  any  private  ex- 
planation or  opinion  even  of  the  pro- 
phecies. (3.)  It  says  nothing  about 
the  church  as  empowered  to  give  a 
public  or  authorised  interpretation  of 
the  prophecies.  There  is  not  a  hint,  or 
an  intimation  of  any  kind  i,hat  the 
church  is  entrusted  with  any  such 
powef  whatever.  There  never  was 
any  greater  perversion  of  a  passage  of 
Scripture  than  to  suppose  that  this 
teaches  './nat  ai.y  class  of  men  is  not 
to  have  free  access  to  the  Bible.  The 
effect  of  the  passage,  properly  inter- 
preted, should  be  to  lead  us  to  study 
the  Bible  with  profound  reverence,  as 
having  a  higher  than  any  human  origin, 
not  to  turn  away  from  it  as  if  it  were 
unintelligible,  nor  to  lead  us  to  suppose 
that  it  can  be  interpreted  only  by  one 
class  of  men.  The  fact  that  it  discloses 
truths  which  the  human  mind  could 
not  of  itself  have  originated,  is  a  good 
reason  for  studying  it  with  diligence 
and  with  prayer;  not  for  supposing 
that  it  is  unlawful  for  us  to  attempt  to 


A.  D.  66.] 


CHAPTER  I. 


265 


21   For    the    prophecy    came 
not  ^  in  *  old  time  by  the  will  of 

I  or,  at  any.         a  Lu.  1.  70.         b  2  Ti.  3.  16. 


understand  it  ;  a  good  reason  for  rever- 
ence and  veneration  for  it,  not  for  sanc- 
tified neglect. 

21.  For  the  prophecy  came  not  in 
old  time.  Marg.,  '  or  at  any^  The 
Greek  word  {rioii)  will  bear  either 
construction.  It  would  be  true  in 
either  sense,  but  the  reference  is  par- 
ticularly to  the  recorded  prophecies  in 
the  Old  Testament.  What  was  true 
of  them,  however,  is  true  of  all  pro- 
phecy, that  it  is  not  by  the  will  of  man. 
The  word  prophecy  here  is  without  the 
article,  meaning  prophecy  in  general — 
all  that  is  prophetic  in  the  Old  Testa- 
ment ;  or,  in  a  more  general  sense  still, 
all  that  the  prophets  taught,  whether 
relating  to  future  events  or  not.  '^  By 
the  will  of  man.  It  was  not  of  human 
origin ;  not  discovered  by  the  human 
mind.  The  word  will,  here  seems  to 
bemused  in  the  sense  oi  prompting  or 
suggestion  ;  men  did  not  speak  by  their 
own  suggestion,  but  as  truth  was 
brought  to  them  by  God.  '^  But  holy 
men  of  God.  Pious  men  commissioned 
by  God,  or  employed  by  him  as  his 
messengers  to  mankind.  IT  Spake  as 
they  were  moved  by  the  Holy  Ghost. 
Comp.  2  Tim.  iii.  16.  The  Greek 
phrase  here  (yttb  rtPECfiatoi  oytov 
pspofiivoi)  means  borne  along,  moved, 
irijluenced  by  the  Holy  Ghost.  The 
idea  is,  that  in  what  they  spake  they 
were  carried  along  by  an  influence 
from  above.  They  moved  in  the  case 
only  as  they  were  moved  ;  they  spake 
only  as  the  influence  of  the  Holy 
Ghost  was  upon  them.  They  were 
no  more  self-moved  than  a  vessel  at 
sea  is  that  is  impelled  by  the  wind; 
and  as  the  progress  made  by  the  vessel 
is  to  be  measured  by  the  impulse  bear- 
ing upon  it,  so  the  statements  made  by 
the  prophets  are  to  be  traced  to  the  im- 
pulse which  bore  upon  their  minds. 
They  were  not,  indeed,  in  all  respects 
83 


man :  but  holy  men  of  God 
spake  as  they  were  moved  ^  by 
the  Holy  Ghost. 

like  such  a  vessel,  but  only  in  regard 
to  the  fact  that  all  they  said  as  prophets 
was  to  be  traced  to  the  foreign  influence 
that  bore  upon  their  minds.  There 
could  not  be,  therefore,  a  more  decided 
declaration  than  this  in  proof  that  the 
prophets  were  inspired.  If  the  au- 
thority of  Peter  is  admitted,  his  posi- 
tive and  explicit  assertion  settles  the 
question.  If  this  be  so,  also,  then  the 
point  with  reference  to  which  he  makes 
this  observation  is  abundantly  con- 
firmed, that  the  prophecies  demand  our 
earnest  attention,  and  that  we  should 
give  all  the  heed  to  them  which  we 
would  to  a  light  or  lamp  when  travel- 
ling in  a  dangerous  way,  and  in  a  dark 
night.  In  a  still  more  general  sense, 
the  remark  here  made  may  also  be  ap- 
plied to  the  whole  of  the  Scriptures. 
We  are  in  a  darl?  world.  We  see  few 
things  clearly,  and  all  around  us,  on  a 
thousand  questions,  there  is  the  ob- 
scurity of  midnight.  By  nature  there 
is  nothing  to  cast  light  on  those  ques- 
tions, and  we  are  perplexed,  bewildered, 
embarrassed.  The  Bible  is  given  to 
us  to  shed  light  on  our  way.  It  is  the 
only  light  which  we  have  respecting 
the  future,  and  though  it  does  not  give 
all  the  information  which  we  might 
desire  in  regard  to  what  is  to  come,  yet 
it  gives  us  sufficient  light  to  guide  us 
to  heaven.  It  teaches  us  what  it  is 
necessary  to  know  about  God,  about 
our  duty,  and  about  the  way  of  salva- 
tion, in  order  to  conduct  us  safely,  and 
no  one  who  has  committed  himself  to  its 
direction  has  been  suffered  to  wander 
finally  away  from  the  paths  of  salva- 
tion. It  is,  therefore,  a  duty  to  attend 
to  the  instructions  which  the  Bible  im- 
parts, and  to  commit  ourselves  to  its 
holy  guidance  in  our  journey  to  a  better 
world.  For  soon,  if  we  are  faithful  to 
its  teachings,  the  light  of  eternity  will 
dawn   upon  us,  and  there,  amidst  {{a 


II.  PETER, 


[A.  D.66, 


cloudless  splendour,  we  shall  '  see  as 
we  are  seen,  and  know  as  we  are 
known ;'  then  we  shall  <  need  no 
candle,  neither  light  of  the  sun  ;  for 
the  Lord  God  shall  give  us  light,  and 
we  shall  reign  for  ever  and  ever.'  Comp. 
E>ev.  xxi.  22 — 24 ;  xxii.  5. 

CHAPTER  II. 

ANALYSIS  OF  THE  CHAPTER. 

The  general  subject  of  this  chapter 
is  stated  in  the  first  verse,  and  it  em- 
braces these  points  :  I.  That  it  might 
be  expected  that  there  would  be  false 
teachers  among  Christians,  as  there 
were  false  prophets  in   ancient  times. 

II.  That  they  would  introduce  destruc- 
tive errors,  leading  many  astray  ;  and 

III.  That  they  would  be  certainly 
punished.  The  design  of  the  chapter 
is  to  illustrate  and  defend  these  points. 

I.  That  there  would  be  such  false 
teachers  the  apostle  expressly  states 
(ver.  1),  and  incidentally  in  that  verse 
and  elsewhere  in  the  chapter  he  notices 
some  of  their  characteristics,  or  some 
of  the  doctrines  which  they  would  hold. 
(a)  They  would  deny  the  Lord  that 
bought  them.  ver.  1.  See  Notes  on 
that  verse.  (6)  They  would  be  influ- 
enced by  covetousness,  and  their  object 
in  their  attempting  to  seduce  others 
from  the  faith,  and  to  induce  them  to 
become  followers  of  themselves,  would 
be  to  make  money,  ver.  3.  (c)  They 
would  be  corrupt,  beastly,  and  licen- 
tious in  their  conduct ;  and  it  would  be 
one  design  of  their  teaching  to  show 
that  the  indulgence  of  gross  passions 
was  not  inconsistent  with  religion 
(ver.  10);  <  that  walk  after  the  flesh, 
in  the  lust  of  uncleanness'  (ver.  12) ; 
*  as  natural  brute  beasts  ;'  'shall  perish 
in  their  own  corruption'  (ver.  14) ; 
<  having  eyes  full  of  adultery,  and  that 
cannot  cease  from  sin'  (ver.  22)  ;  « the 
dog  has  returned  to  his  own  vomit 
again.'  (d)  They  would  be  proud, 
arrogant,  and  self-willed ;  men  who 
would  despise  all  proper  government, 
•nd  who  would  be  thoroughly  « radicaC 


in  their  views  (ver.  10) ;  '  and  despise 
government;  presumptuous  are  they 
and  self-willed ;  they  are  not  afraid  to 
speak  evil  of  dignities'  (ver.  18) ; 
'  they  speak  great  swelling  words  of 
vanity.'  (e)  They  were  persons  who 
had  been  formerly  of  corrupt  lives,  but 
who  had  become  professing  Christians. 
This  is  implied  in  vs.  20—22.  They 
are  spoken  of  as  having  <  escaped  the 
pollutions  of  the  world,  through  the 
knowledge  of  the  Lord  and  Saviour 
Jesus  Christ;'  as  <  having  known  the 
ways  of  righteousness,'  but  as  having 
turned  again  to  their  former  corrupt 
practices  and  lusts ;  '  it  has  happened 
to  them  according  to  the  true  proverb,' 
&c.  There  were  various  classes  of 
persons  in  primitive  times,  coming 
under  the  general  appellation  of  the 
term  Gnostic,  to  whom  this  description 
would  apply,  and  it  is  probable  that 
they  had  begun  to  broach  their  doc- 
trines in  the  times  of  the  apostles. 
Among  those  persons  were  the  Ebion- 
ites,  Corinthians,  Nicolaitanes,  &c. 

II.  These  false  teachers  would  ob- 
tain followers,  and  their  teachings 
would  be  likely  to  allure  many.  This 
is  intimated  more  than  once  in  the 
chapter,  ver.  3.  '  And  many  shall  fol- 
low their  pernicious  ways.'  ver.  3. 
*  And  through  covetousness  shall  they 
with  feigned  words  make  merchandise 
of  you.'  ver.  14.  'Beguiling  unstable 
souls.'  Comp.  ver.  18. 

III.  They  would  certainly  be  pun- 
ished. A  large  part  of  the  chapter  is 
taken  up  in  proving  this  point,  and 
especially  in  showing  from  the  exam- 
ples of  others  who  had  erred  in  a  simi- 
lar manner,  that  they  could  not  escape 
destruction.  In  doing  this,  the  apostle 
refers  to  the  following  facts  and  illus- 
trations: (1.)  The  case  of  the  angeli 
that  sinned,  and  that  were  cast  down 
to  hell.  ver.  4.  If  God  brought  such 
dreadful  punishment  on  those  who 
were  once  before  his  throne,  wicked 
men  could  have  no  hope  of  escape 
(2.)  The  case  of  the  wicked  in  the 


A.  D.  06.] 


CHAPTER  II. 


^67 


B 


CHAPTER  n. 

UT  there"  were  false  prophets 
also  among  the  people,  even 


time  of  Noah,  who  were  cut  off  by  the 
flood,  ver.  5.  (3.)  The  case  of  Sodom 
and  Gomorrah,  ver.  6.  (4.)  The  cha- 
racter of  the  persons  referred  to  was 
oucn  that  they  could  have  no  hope  of 
escape,  (a)  They  were  corrupt,  sen- 
sual, presumptuous,  and  self-willed,  and 
were  even  worse  than  the  rebel  angels 
had  been — men  that  seemed  to  be  made 
to  be  taken  and  destroyed,  vs.  10 — 12. 
(b)  They  were  spots  and  blemishes, 
sensual  and  adulterers,  emulating  the 
example  of  Balaam,  who  was  rebuked 
by  eveYi  a  dumb  ass  for  his  iniquity, 
vs.  13—16.  (c)  They  allured  others 
to  sin  under  the  specious  promise  of 
liberty,  while  they  were  themselves  the 
slaves  of  debased  appetites,  and  gross 
and  sensual  passions,  vs.  17 — 19.  From 
the  entire  description  in  this  chapter  it 
is  clear  that  the  persons  referred  to, 
though  once  professors  of  religion,  had 
become  eminently  abandoned  and  cor- 
rupt. It  may  not,  indeed,  be  easy  to 
identify  them  with  any  particular  sect 
or  class  then  existing  and  now  known 
in  history,  though  not  a  few  of  the 
sects  in  the  early  Christian  church 
bore  a  strong  resemblance  to  this  de- 
scription ;  but  there  have  been  those  in 
every  age  who  have  strongly  resembled 
these  persons,  and  this  chapter,  there- 
fore, possesses  great  value  as  containing 
important  warnings  against  the  arts  of 
false  teachers,  and  the  danger  of  being 
seduced  by  them  from  the  truth.  Comp. 
Intro,  to  the  Epistle  of  Jude,  §  3,  4. 

1.  But  there  were  false  prophets 
among  the  people.  In  the  previous 
chapter  (vs.  19 — 21)  Peter  had  appealed 
to  the  prophecies  as  containing  unan- 
swerable proofs  of  the  truth  of  the 
Christian  religion.  He  says,  however, 
that  he  did  not  mean  to  say  that  all  who 
claimed  to  be  prophets  were  true  mes- 
sengers of  God.     There  were  many 


as  there  shall  be  false  teachers 
among  you,  *  who  privily  shall 

a  De.  13.  1.  &c. 
b  Matt.  24.  5,  24.     Ac.  20.  29,  30.     1  Ti.  4.  1. 


who  pretended  to  be  such,  who  only 
led  the  people  astray.  It  is  unne- 
cessary to  say,  that  such  men  have 
abounded  in  all  ages  where  there  have 
been  true  prophets.  tI  Even  as  there 
shall  be  false  teachers  among  you. 
The  fact  that  false  teachers  would  arise 
in  the  church,  is  often  adverted  to  in 
the  New  Testament.  Comp.  Matt, 
xxiv.  5,  24.  Acts  xx.  29,  30.  IT  Who 
privily.  That  is,  in  a  secret  manner, 
or  under  plausible  arts  and  pretences. 
They  would  not  at  first  make  an  open 
avowal  of  their  doctrines,  but  would  in 
fact,  while  their  teachings  seemed  to  be 
in  accordance  with  truth,  covertly  main- 
tain opinions  which  would  sap  the  very 
foundations  of  religion.  The  Greek 
word  here  used,  and  which  is  rendered 
<  who  privily  shall  bring  in'  (rtof  fKJoyw), 
means  properly  to  lead  in  by  the  side 
of  others  ;  to  lead  in  along  with  others. 
Nothing  could  better  express  the  usual 
way  in  which  error  is  introduced.  It 
is  by  the  side,  or  along  with,  other  doc- 
trines which  are  true  ;  that  is,  while 
the  mind  is  turned  mainly  to  other  sub- 
jects, and  is  off  its  guard,  gently  and 
silently  to  lay  down  some  principle 
which  being  admitted  would  lead  to  the 
error,  or  from  which  the  error  would 
follow  as  a  natural  consequence.  Those 
who  inculcate  error  rarely  do  it  openly. 
If  they  would  at  once  boldly  '  deny  the 
Lord  that  bought  them,'  it  would  be 
easy  to  meet  them,  and  the  mass  of 
professed  Christians  would  be  in  no 
danger  of  embracing  the  error.  But 
when  principles  are  laid  down  which 
may  lead  to  that ;  when  doubts  on  re- 
mote points  are  suggested  wnich  may 
involve  it;  or  when  a  long  train  of 
reasoning  is  pursued  which  may  secretly 
tend  to  it ;  there  is  much  more  proba* 
bility  that  the  mind  will  be  corrupted 
from  the  truth.     IT  Damnable  heresiet 


286 


bring  in  damnable  heresies,  even 
denying  the  Lord    that    bought 


II.  PETER.  [A.D.  66. 

them,  and  bring  upon  themselves 
swift  destruction.  • 


(atpecfftj  drtwXEtaj)'  *  Heresies  of  de- 
struction ;'  that  is,  heresies  that  will  be 
followed  by  destruction.  The  Greek 
word  which  is  rendered  damnable  is 
the  same  which  in  the  close  of  the 
verse  is  rendered  destruction.  It  is  so 
rendered  also  in  Matt.  vii.  13.  Rom.  ix. 
22.  Phil.  iii.  19.  2  Pet.  iii.  16— in  all 
of  which  places  it  refers  to  the  future 
loss  of  the  soul.  The  same  word  also 
is  rendered  perdition  in  John  xvii.  12. 
Phil.  i.  28.  1  Tim.  vi.  9.  Heb.  x.  39. 
2  Pet.  iii.  7.  Rev.  xvii.  8,  11 — in  all 
which  places  it  has  the  same  reference. 
On  the  meaning  of  the  word  rendered 
*  heresies,^  see  Notes  on  Acts  xxiv.  14. 
1  Cor.  xi.  19.  The  idea  of  sect  or 
party  is  that  which  is  conveyed  by  this 
word,  rather  than  doctrinal  errors ;  but 
it  is  evident  that  in  this  case  the  for- 
mation of  the  sect  or  party,  as  is  the 
fact  in  most  cases,  would  be  founded 
on  error  of  doctrine.  The  thing  which 
these  false  teachers  would  attempt 
would  be  divisions,  alienations,  or  par- 
ties, in  the  church,  but  these  would  be 
based  on  the  erroneous  doctrines  which 
they  would  promulgate.  What  would 
be  the  particular  doctrine  in  this  case 
is  immediately  specified,  to  wit,  that 
they  '  would  deny  the  Lord  that  bought 
them.'  The  idea  then  is,  that  these 
false  teachers  would  form  sects  or  par- 
ties in  the  church,  of  a  destructive  or 
ruinous  nature,  founded  on  a  denial  of 
the  Lord  that  bought  them.  Such  a 
formation  of  sects  would  be  ruinous  to 
piety,  to  good  morals,  and  to  the  soul. 
The  authors  of  these  sects,  holding  the 
views  which  they  did,  and  influenced 
by  the  motives  which  they  would  be, 
and  practising  the  morals  which  they 
would  practice,  as  growing  out  of  their 
principles,  would  bring  upon  themselves 
swift  and  certain  destruction.  It  is 
not  possible  now  to  determine  to  what 
particular  class  of  errorists  the  apostle 
had  reference  here,  but  it  is  generally 


supposed  that  it  was  to  some  form  of 
the  Gnostic  belief.  There  were  many 
early  sects  of  so-called  heretics  to  whom 
what  he  here  says  would  be  appli- 
cable. IT  Even  denying  the  Lord 
that  bought  them.  This  must  meaiA 
that  they  held  doctrines  which  were 
in  fact  a  denial  of  the  Lord,  or  the 
tendency  of  which  would  be  a  denial 
of  the  Lord,  for  it  cannot  be  supposed 
that,  while  they  professed  to  be  Chris- 
tians, they  would  openly  and  avowedly 
deny  him.  To  <deny  the  Lord'  may 
be  either  to  deny  his  existence,  his 
claims,  or  his  attributes ;  it  is  to  with- 
hold from  him,  in  our  belief  and  pro- 
fession, any  thing  which  is  essential  to 
a  proper  conception  of  him.  The  par- 
ticular thing,  however,  which  is  men- 
tioned here  as  entering  into  that  self- 
denial,  is  something  connected  with  the 
fact  that  he  had  « bought'  them.  It 
was  such  a  denial  of  the  Lord  as 
having  bought  them,  as  to  be  in  fact  a 
renunciation  of  the  peculiarity  of  the 
Christian  religion.  There  has  been 
much  difference  of  opinion  as  to  the 
meaning  of  the  word  Lord  in  this 
place,  whether  it  refers  to  God  the 
Father,  or  to  the  Lord  Jesus  Christ, 
The  Greek  word  is  Ascifi6tr;i  (des- 
pates).  Many  expositors  have  main- 
tained that  it  refers  to  the  Father,  and 
that  when  it  is  said  that  he  had  bought 
them,  it  means  in  a  general  sense  that 
he  was  the  author  of  the  plan  of  re- 
demption, and  had  caused  them  to  be 
purchased  or  redeemed.  Michaelis  sup- 
poses that  the  Gnostics  are  referred  to 
as  denying  the  Father  by  asserting  that 
he  was  not  the  Creator  of  the  universe, 
maintaining  that  it  was  created  by  an 
inferior  being.  Intro,  to  N.  T.  iv.  360 
Whitby,  Benson,  Slade,  arid  many 
others,  maintain  that  this  refers  to  the 
Father  as  having  originated  the  plan 
by  which  men  are  redeemed ;  and  the 
same  opinion  is  held,  of  necessity,  by 


A.  D.  6Q.]  CHAPTER  II. 

those  who  deny  the  doctrine  of  general 
atonement.  The  only  arguments  to 
show  that  it  refers  to  God  the  Father 
would  he  (1.)  that  the  word  used  here 
(Aeaftqtrii)  is  not  the  usual  term 
(xvptoj)  by  which  the  Lord  Jesus  is 
designated  in  the  New  Testament; 
and  (2.)  that  the  admission  that  it  re- 
fers to  the  Lord  Jesus  would  lead  in- 
evitably to  the  conclusion  that  some 
will  perish  for  whom  Christ  died.  That 
it  does,  however,  refer  to  the  Lord 
Jesus,  seems  to  me  to  be  plain  from 
the  following  considerations  :  (1)  It  is 
the  obvious  interpretation;  that  which 
would  be  given  by  the  great  mass  of 
Christians,  and  about  which  there  could 
never  have  been  any  hesitancy  if  it  had 
not  been  supposed  that  it  would  lead 
to  the  doctrine  of  general  atonement. 
As  to  the  alleged  fact  that  the  word 
used  (despotes)  is  not  that  which  is 
commonly  applied  to  the  Lord  Jesus, 
that  may  be  admitted  to  be  true,  but 
still  the  word  here  may  be  under- 
stood as  applied  to  him.  It  properly 
means  a  master  as  opposed  to  a  ser- 
vant; then  it  is  used  as  denoting  su- 
preme authority,  and  is  thus  applied 
to  God,  and  may  be  in  that  sense  to 
the  Lord  Jesus  Christ,  as  head  over  all 
things,  or  as  having  supreme  authority 
over  the  church.  It  occurs  in  the  New 
Testament  only  in  the  following  places: 
1  Tim.  vi.  1,  2.  Titus  ii.  9.  1  Pet.  ii. 
18,  where  it  is  rendered  masters ;  Luke 
ii.  29.  Acts  iv.  24.  Rev.  vi.  10,  where 
it  is  rendered  Lord,  and  is  applied  to 
God;  and  in  Jude  4,  and  in  the  pas- 
sage before  us,  in  both  which  places  it 
is  rendered  Lord,  and  is  probably  to  be 
regarded  as  applied  to  the  Lord  Jesus. 
There  is  nothing  in  the  proper  signifi- 
cation of  the  word  which  would  forbid 
this.  (2.)  The  phrase  is  one  that  is 
properly  applicable  to  the  Lord  Jesus 
as  having  bought  us  with  his  blood. 
The  Greek  word  is  oyopajw  ;  a  word 
which  means  properly  to  market,  to 
buy,  to  purchase,  and  then  to  redeem, 
or  acquire  for  one's  self  by  a  price  paid, 
23* 


or  by  a  ransom.  It  is  rendeied  buy  or 
bought  in  the  following  places  in  the 
New  Testament : — Matt.  xiii.  44,  46  ; 
xiv.  15;  xxi.  12;  xxv.  9,  10;  xxvii. 
7.  Mark  vi.  36,  37  ;  xi.  15 ;  xv.  46  ; 
xvi.  1.  Luke  ix.  13;  xiv.  18,  19;  xvii. 
28;  xix.  45;  xxii.  36.  John  iv.  8.;  vi. 
5;  xiii.  29.  1  Cor.  vii.  30.  Rev.  iii.18; 
xiii.  17;  xviii.  11,  in  all  which  places 
it  is  applicable  to  ordinary  transactions 
of  buying.  In  the  following  places  it 
is  also  rendered  bought,  as  applicable 
to  the  redeemed,  as  being  bought  or 
purchased  by  the  Lord  Jesus,  1  Cor. 
vi.  20  ;  vii.  23.  '  Ye  are  bought  with 
a  price ;'  and  in  the  following  places  it 
is  rendered  redeemed.  Rev.  v.  9 ;  xiv. 
3,  4.  It  does  not  elsewhere  occur  in 
the  New  Testament.  It  is  true  that  in 
a  large  sense  this  word  might  be  ap- 
plied to  the  Father  as  having  caused 
his  people  to  be  redeemed,  or  as  being 
the  author  of  the  plan  of  redemption ; 
but  it  is  also  true  that  the  word  is  more 
properly  applicable  to  the  Lord  Jesus, 
and  that,  when  used  with  reference  to 
redemption,  it  is  uniformly  given  to 
him  in  the  New  Testament.  Comp. 
the  passages  referred  to  above.  It  is 
strictly  and  properly  true  only  of  the 
Son  of  God  that  he  has  <  bought*  us. 
The  Father  indeed  is  represented  as 
making  the  arrangement,  as  giving  his 
Son  to  die,  and  as  the  great  source  of 
all  the  blessings  secured  by  redemp- 
tion ;  but  the  purchase  was  actually 
made  by  the  Son  of  God  by  his  sacri- 
fice on  the  cross.  Whatever  there  was 
of  the  nature  of  a  price  was  paid  by 
him ;  and  whatever  obligations  may 
grow  out  of  the  fact  that  we  are  pur- 
chased or  ransomed  are  due  particularly 
to  him.  2Cor.  V.  15.  These  considera- 
tions seem  to  me  to  make  it  clear  that 
Peter  referred  here  to  the  Lord  Jesus 
Christ,  and  that  he  meant  to  say  that 
the  false  teachers  mentioned  held  doc- 
trines which  were  in  fact  a  denial  of 
that  Saviour.  He  does  not  specify  parti- 
cularly what  constituted  such  a  denial ; 
but  it  is  plain  that  any  doctrine  wLich 


270 


II.  PETER. 


[A.  D.  66. 


2  And  many  shall  follow  their 
pernicious  ways;  by  reason  of 

1  or,  lascivious,  as  some  copies  read. 


represented  him,  his  person,  or  his 
work,  as  essentially  different  from  what 
was  the  truth,  would  amount  to  such 
a  denial.  If  he  was  divine,  and  that 
fact  was  denied,  making  him  wholly  a 
different  being;  if  he  actually  made 
an  expiatory  sacrifice  by  his  death,  and 
that  fact  was  denied,  and  he  was  held 
to  be  a  mere  religious  teacher,  changing 
essentially  the  character  of  the  work 
which  he  came  to  perform ;  if  he,  in 
some  proper  sense,  '  bought'  them  with 
his  blood,  and  that  fact  was  denied  in 
such  a  way  that  according  to  their 
views  it  was  not  strictly  proper  to  speak 
of  him  as  having  bought  them  at  all, 
which  would  be  the  case  if  he  were  a 
mere  prophet  or  religious  teacher,  then 
it  is  clear  that  such  a  representation 
would  be  in  fact  a  denial  of  his  true 
nature  and  work.  That  some  of  these 
views  entered  into  their  denial  of  him 
is  clear,  for  it  was  with  reference  to  the 
fact  that  he  had  '  bought'  them  or  re- 
deemed them  that  they  denied  him. 
IT  And  bring  upon  themselves  swift 
destruction.  The  destruction  here  re- 
ferred to  can  be  only  that  which  will 
occur  in  the  future  world,  for  there  can 
be  no  evidence  that  Peter  meant  to 
say  that  this  would  destroy  their  health, 
their  property,  or  their  lives.  The 
Greek  word  (ojtwXfta)  is  the  same 
which  is  used  in  the  former  part  of  the 
verse,  in  the  phrase  '  damnable  here- 
sies.' See  Notes.  In  regard,  then,  to 
this  important  passage,  we  may  remark 
(1.)  that  the  apostle  evidently  believed 
that  some  would  perish  for  whom 
Christ  died.  (2.)  If  this  be  so,  then 
the  same  truth  may  be  expressed  by 
saying  that  he  died  for  others  besides 
those  who  will  be  saved  ;  that  is,  that 
the  atonement  was  not  confined  merely 
to  the  elect.  This  one  passage,  there- 
fore, demonstrates  th«  doctrine  of  gene- 
ral atonement.     This  conclusion  would 


whom  the  way  of  truth  shall  be 
evil  spoken  of. 


be  drawn  from  it  by  the  great  mass  of 
readers,  and  it  may  be  presumed,  there- 
fore, that  this  is  the  fair  interpretation 
of  the  passage.  (3.)  It  follows  ihat 
men  may  destroy  themselves  by  a  de- 
nial of  the  great  and  vital  doctrines  of 
religion.  It  cannot  be  a  harmless 
thing,  then,  to  hold  erroneous  opinions, 
nor  can  men  be  safe  who  deny  the 
fundamental  doctrines  of  Christianity. 
It  is  truth,  not  error,  that  saves  the 
soul ;  and  an  erroneous  opinion  on  any 
subject  may  be  as  dangerous  to  a  man's 
ultimate  peace,  happiness,  and  pros- 
perity, as  a  wrong  course  of  life.  How 
many  men  have  been  ruined  in  their 
worldly  prospects,  their  health,  and 
their  lives,  by  holding  false  sentiments 
on  the  subject  of  morals,  or  in  regard 
to  medical  treatment  !  Who  would 
regard  it  as  a  harmless  thing  if  a  son 
should  deny  in  respect  to  his  fathei 
that  he  was  a  man  of  truth,  probity, 
and  honesty,  or  should  attribute  to  him 
a  character  which  does  not  belong  to 
him  —  a  character  just  the  reverse  of 
truth  1  Can  the  same  thing  be  inno- 
cent in  regard  to  God  our  Saviour  1 
(4.)  Men  bring  destruction  'on  them- 
selves.'' No  one  compels  them  to  deny 
the  Lord  that  bought  them  ;  no  one 
forces  them  to  embrace  any  dangerous 
error.  If  men  perish,  they  perish  by 
their  own  fault,  for  (a)  am[)le  provision 
was  made  for  their  salvation  as  well  as 
for  others;  (b)  they  were  freely  in- 
vited to  be  saved ;  (c)  it  was,  in  itself, 
just  as  easy  for  them  to  embrace  the 
truth  as  it  was  for  others  ;  and  (</)  it 
was  as  easy  to  embrace  the  truth  as  to 
embrace  error. 

2.  And  many  shall  follow  their  per- 
nicious ways.  Marg.,  lascivious.  A 
large  number  of  manuscripts  and  ver- 
sions read  lascivious  here  (aof^yt'ouf) 
instead  of  pernicious  (artcoXslcui),  (See 
Wetstein,)  and  this  reading  is  adopted 


A.  D.  06.]  CHAPTER  IL 

3  And  through  covetousness 
shall  they  with  feigned  words 
make  merchandise  of  you :  whose 


afTi 


in  the  editions  of  the  Greek  Testament 
by  Tittman,  Griesbach,  and  Hahn,  and 
it  seems  probable  that  this  is  the  correct 
reading.  This  will  agree  well  with  the 
account  elsewhere  given  of  these  teach- 
ers, that  their  doctrines  tended  to  licen- 
tiousness, vs.  10,  14,  18,  19.  It  is  a 
very  remarkable  circumstance  that 
those  who  have  denied  the  essential 
doctrines  of  the  gospel  have  been  so 
frequently  licentious  in  their  own  con- 
duct, and  have  inculcated  opinions 
which  tended  to  licentiousness.  Many 
of  the  forms  of  religious  error  have 
somehow  had  a  connection  with  this 
vice.  Men  who  are  corrupt  at  heart 
often  seek  to  obtain  for  their  corruptions 
the  sanction  of  religion.  IT  By  reason 
of  whom  the  way  of  truth  shall  be 
evil  spoken  of.  (1.)  Because  they  were 
professors  of  religion,  and  religion 
would  seem  to  be  held  responsible  for 
their  conduct;  and  (2.)  because  they 
were  professed  teachers  of  religion, 
and,  by  many,  would  be  understood  as 
expounding  the  true  doctrines  of  the 
gospel. 

3.  And  through  covetousness.  This 
shows  what  one  of  the  things  was  by 
which  they  were  influenced — a  thing 
which,  like  licentiousness,  usually  ex- 
erts a  powerful  influence  over  the 
teachers  of  error.  The  religious  prin- 
ciple is  the  strongest  that  is  implanted 
in  the  human  bosom,  and  men  who 
can  obtain  a  livelihood  in  no  other  way, 
or  who  arc  too  unprincipled  or  too  in- 
dolent to  labour  for  an  honest  living, 
often  turn  public  teachers  of  religion, 
and  adopt  the  kind  of  doctrines  that 
will  be  likely  to  give  them  the  greatest 
power  over  the  purses  of  others.  True 
religion,  indeed,  requires  of  its  friends 
to  devote  all  that  they  have  to  the  ser- 
vice of  God  and  to  the  promotion  of 
his  cause  ;  but  it  is  very  easy  to  pervert 


judgment  *  now  of  a  long  time 
lingereth  not,  and  their  damna- 
tion slumbereth  not. 

a  Jude  4-7. 


this  requirement  so  that  the  teacher  of 
error  shall  take  advantage  of  it  for  his 
own  aggrandizement.  ^  Shall  they 
with  feigned  words.  Gr.,  formed,  fa- 
shioned ;  then  those  which  oxe  formed 
for  the  occasion — feigned,  false,  deceit- 
ful. The  idea  is,  that  the  doctrines 
which  they  would  defend  were  not 
maintained  by  solid  and  substantial 
arguments,  but  that  they  would  make 
use  of  plausible  reasoning  made  up  for 
the  occasion.  IT  Make  merchandise 
of  you.  Treat  you  not  as  rational  be- 
ings, but  as  a  bale  of  goods,  or  any 
other  article  of  traffic.  That  is,  they 
wSuld  endeavour  to  make  money  out 
of  them,  and  regard  them  only  as  fitted 
to  promote  that  object.  IT  Whose  judg- 
ment. Whose  condemnation.  IT  Now 
of  a  long  time  lingereth  not.  Gr.,  <■  of 
old  ;  long  since.'  The  idea  seems  to 
be,  that  justice  had  been  long  attentive 
to  their  movements,  and  was  on  its 
way  to  their  destruction.  It  was  not 
a  new  thing;  that  is,  there  was  no  new 
principle  involved  in  their  destruction, 
but  it  was  a  principle  which  had  al- 
ways been  in  operation,  and  which 
would  certainly  be  applicable  to  them, 
and  of  a  long  time  justice  had  been 
impatient  to  do  the  work  which  it  was 
accustomed  to  do.  What  had  occurred 
to  the  angels  that  sinned  (ver.  4),  to 
the  old  world  (ver.  5),  and  to  Sodom 
and  Gomorrah  (ver.  6),  would  occur 
to  them,  and  the  same  justice  which 
had  overthrown  them  might  be  regarded 
as  on  its  way  to  effect  their  destruction. 
Comp.  Notes  on  Isa.  xviii.  4.  ^  And 
their  damnation  slumbereth  not.  Their 
condemnation  (Notes,  1  Cor.  xi.  29) — 
yet  here  referring  to  future  punishment. 
"  Mr.  Blackwell  observes,  that  this  is 
a  most  beautiful  figure,  representing 
the  vengeance  that  shall  destroy  such 
incorrigible   sinners,  as    an    angel  of 


272 


4  For  if  God  spared  not  the 
angels  that  sinned,  but  cast  them 
down  to  hell,  and  delivered  them 


11.  PETER.  [A.  D.  68. 

into  chains  of  darkness  to  be  re- 
served unto  judgment ; 


judgment  pursuing  them  on  the  wing, 
continually  approaching  nearer  and 
nearer,  and  in  the  mean  time  keeping 
a  watchful  eye  upon  them,  that  he  may 
at  length  discharge  an  unerring  blow." 
Doddridge.  It  is  not  uncommon  to 
speak  of  'sleepless  justice;'  and  the 
idea  here  is,  that,  however  justice  may 
have  seemed  to  slumber  or  to  linger,  it 
was  not  really  so,  but  that  it  had  on 
them  an  ever  watchful  eye,  and  was 
on  its  way  to  do  that  which  was  right 
in  regard  to  them.  A  sinner  should 
never  forget  that  there  is  an  eye  of  un- 
slumbering  vigilance  always  upon  him, 
and  that  every  thing  that  he  does  is 
witnessed  by  one  who  will  yet  render 
exact  justice  to  all  men.  No  man, 
however  careful  to  conceal  his  sins,  or 
however  bold  in  transgression,  or  how- 
ever unconcerned  he  may  seem  to  be, 
can  hope  that  justice  will  always  lin- 
ger, or  destruction  always  slumber. 

4.  For  if  God  spared  not  the  angels 
that  sinned.  The  apostle  now  pro- 
ceeds to  the  proof  of  the  proposition 
that  these  persons  would  be  punished. 
It  is  to  be  remembered  that  they  had 
been,  or  were  even  then,  professing 
Christians,  though  they  had  really,  if 
not  in  form,  apostatized  from  the  faith 
(vs.  20 — 22),  and  a  part  of  the  proofs, 
therefore,  are  derived  from  the  cases  of 
those  who  had  apostatized  from  the 
service  of  God.  He  appeals,  therefore, 
to  the  case  of  the  angels  that  had  re- 
volted. Neither  their  former  rank, 
their  dignity,  nor  their  holiness,  saved 
them  from  being  thrust  down  to  hell ; 
and  if  God  punished  them  so  severely, 
then  false  teachers  could  not  hope  to 
escape.  The  apostle,  by  the  angels 
here,  refers  undoubtedly  to  a  revolt  in 
heaven — an  event  referred  to  in  Jude 
6,  and  everywhere  implied  in  the  Scrip- 
tures. When  that  occurred,  however ; 
why  they  revolted,  or  what  was  the 


number  of  the  apostates,  we  have  not 
the  slightest  information,  and  on  these 
points  conjecture  would  be  useless.  In 
the  supposition  that  it  occurred,  there 
is  no  improbability  ;  for  there  is  no- 
thing more  absurd  in  the  belief  that 
angels  have  revolted  than  that  men 
have ;  and  if  there  are  evil  angels,  as 
there  is  no  more  reason  to  doubt  than 
that  there  are  evil  men,  it  is  morally 
certain  that  they  must  have  fallen  at 
some  period  from  a  state  of  holiness, 
for  it  cannot  be  believed  that  God  made 
them  wicked.  IT  But  cast  them  down 
to  hell.  Gr.,  T-apr'apwtJttj — '  thrusting 
them  down  to  Tartarus.'  The  word 
here  used  occurs  nowhere  else  in  the 
New  Testament,  though  it  is  common 
in  the  classical  writers.  It  is  a  verb 
formed  from  Taptotpoj  (^Tartarus), 
which  in  Greek  mythology  was  the 
lower  part,  or  abyss  of  Hades,  where 
the  shades  of  the  wicked  were  supposed 
to  be  imprisoned  and  tormented,  and 
answered  to  the  Jewish  word/Tfivfa — 
Gehenna.  It  was  regarded,  commonly, 
as  beneath  the  earth  ;  as  entered  through 
the  grave ;  as  dark,  dismal,  gloomy  ; 
and  as  a  place  of  punishment.  Comp. 
Notes  on  Job  x.  21,  22,  and  Matt.  v.  22. 
The  word  here  is  one  that  properly 
refers  to  a  place  of  punishment,  since 
the  whole  argument  relates  to  that,  and 
since  it  cannot  be  pretended  that  the 
'  angels  that  sinned'  were  removed  to 
a  place  of  happiness  on  account  of  their 
transgression.  It  must  also  refer  to 
punishment  in  some  other  world  than 
Uiis,  for  there  is  no  evidence  tMl 
this  vi'orld  is  made  a  place  of  punish- 
ment for  fallen  angels.  ^  And  deli- 
vered them  into  chains  of  darkniss. 
"  Where  darkness  lies  like  chains  upon 
them."  Rob.  Lex.  The  meaning  seems 
to  be,  that  they  are  confined  in  that 
dark  prison-house  a,s  ^y  by  chains.  We 
arc  not  to  suppose  that  spirits  are  lite* 


\.  D.  66.]  CHAPTER  II. 

5  And  spared  not  the  old 
world,  but  saved  Noah  "  the 
eighth  person,  a  preacher  of 
fighteousness,   bringing    in    the 

a  Ge.  7.  1,  &c. 


2f99 


rally  bound;  but  it  was  common  to 
bind  or  fetter  prisoners  who  were  in 
dungeons,  and  the  representation  here 
is  taken  from  that  fact.  This  repre- 
sentation that  the  mass  of  fallen  angels 
are  confined  in  Tartarus,  or  in  hell,  is 
not  inconsistent  with  the  representa- 
tions which  elsewhere  occur  that  their 
leader  is  permitted  to  roam  the  -earth, 
and  that  even  many  of  those  spirits  are 
allowed  to  tempt  men.  It  may  be  still 
true  that  the  mass  are  confined  within 
the  limits  of  their  dark  abode,  and  it 
may  even  be  true  also  that  Satan  and 
those  who  are  permitted  to  roam  the 
earth  are  under  bondage,  and  are  per- 
mitted to  range  only  within  certain 
bounds,  and  that  they  are  so  secured 
that  they  will  be  brought  to  trial  at  the 
last  day.  IT  To  he  reserved  unto  judg' 
merit.  Jude  6,  <'to  the  judgment  of 
the  great  day."  They  will  then,  with 
the  revolted  inhabitants  of  this  world, 
be  brought  to  trial  for  their  crimes. 
That  the  fallen  angels  will  be  punished 
after  the  judgment  is  apparent  from 
Rev.  XX.  10.  The  argument  in  this 
verse  is,  that  if  God  punished  the  an- 
gels who  revolted  from  him,  it  is  a  fair 
inference  that  he  will  punish  wicked 
men,  though  they  were  once  professors 
of  religion. 

5.  And  spared  not  the  old  world. 
The  world  before  the  flood.  The  ar- 
gument here  is,  that  he  cut  off  that 
wicked  race,  and  thus  showed  that  he 
would  punish  the  guilty.  By  that 
awful  act  of  sweeping  away  the  inha- 
bitants of  a  world,  he  showed  that  men 
could  not  sin  with  impunity,  and  that 
the  incorrigibly  wicked  must  perish. 
IT  But  saved  Noah  the  eighth  person. 
This  reference  to  Noah,  like  the  refer- 
ence to  Lot,  in  ver.  7,  seems  to  have 
been  thrown  in  in  the  progress  of  the 


flood  upon  the  world  of  the  un- 
godly ; 

6  And  turning  the  cities  of* 
Sodom  and  Gomorrah  into  ashes, 

b  Ge.  19.  24,  25. 


argument  as  an  incidental  remark,  to 
show  that  the  righteous,  however  few 
in  number,  would  be  saved  when  the 
wicked  were  cut  off.  The  phrase 
<  Noah  the  eighth,'  means,  Noah,  one 
of  eight ;  that  is,  Noah  and  seven  others. 
This  idiom  is  found,  says  Dr.  Bloom- 
field,  in  the  best  writers  from  Herodo- 
tus and  Thucydides  downwards.  See 
examples  in  Wetstein.  The  meaning 
in  this  place  then  is,  that  eight  persons, 
and  eight  only  of  that  race,  were  saved ; 
thus  showing  that,  while  the  wicked 
would  be  punished,  however  numerous 
they  might  be,  the  righteous,  however 
few,  would  be  saved.  IT  A  preacher 
of  righteousness.  In  Gen.  vi.  9,  it  is 
said  of  Noah  that  he  was  '  a  just  man, 
and  perfect  in  his  generations,  and  that 
he  walked  with  God ;'  and  it  may  be 
presumed  that  during  his  long  life  he 
was  faithful  in  reproving  the  wicked- 
ness of  his  age,  and  warned  the  world 
of  the  judgment  that  was  prepari:ig 
for  it.  Comp.  Notes  on  Heb.  xi.  7. 
IF  Bringing  in  thejlood  upon  the  world 
of  the  ungodly.  Upon  all  the  world 
besides  that  pious  family.  The  argu- 
ment here  is,  that  if  God  would  cut 
off  a  wicked  race  in  this  manner,  the 
principle  is  settled  that  the  wicked  will 
not  escape. 

6.  And  turning  the  cities  of  Sodom 
and  Gomorrah  into  ashes.  Gen.  xix. 
24,  25.  This  is  a  third  example  to 
demonstrate  that  God  will  punish  the 
wicked.  Comp.  Notes  on  Jude  7. 
The  word  here  rendered  <  turning  into 
ashes'  Qtf^ftJiaai),  occurs  nowhere  else 
in  the  New  'J'estament.  It  is  from 
ti^pa,  (ashes),  and  means  to  reduce  to 
ashes,  and  then  to  consume,  or  destroy. 
IT  Condemned  them  with  an  overthrow* 
By  the  fact  of  their  being  overthrown, 
he  showed  that  they  were  to  be  con- 


274 


condemned  Ihem  with  an  over- 
throw, making  "  them  an  ensam- 
ple  unto  those  that  after  should 
live  ungodly  ; 

7  And    delivered   just    Lot,  ^ 

a  De.  29.  23. 


II.  PETER.  [A.D.  66. 

vexed  with  the  filthy  conversa- 
tion of  the  wicked ; 

8  (For  that  righteous  man 
dwelling  among  them,  in  seeing 
and  hearing,  vexed  his  righteous 

I  Ge.  19.  16. 


demned,  or  that  he  disapproved  their 
conduct.  Their  calamity  came  ex- 
pressly on  account  of  their  enormous 
sins;  as  it  is  frequently  the  case  now 
that  the  awful  judgments  that  come 
upon  the  licentious  and  the  intemper- 
ate, are  as  plain  a  proof  of  the  divine 
disapprobation  as  were  the  calamities 
that  came  upon  Sodom  and  Gomorrah. 
IT  Making  them  an  example,  &c.  That 
is,  they  were  a  demonstration  that  God 
disapproved  of  the  crimes  for  which 
they  were  punished,  and  would  disap- 
prove of  the  same  crimes  in  every  age 
and  in  every  land.  The  punishment 
of  one  wicked  man  or  people  always 
becomes  a  warning  to  all  others. 

7.  And  delivered  just  Lot.  Gen. 
xix.  16.  This  case  is  incidentally  re- 
ferred to,  to  show  that  God  makes  a 
distinction  between  the  righteous  and 
thtt  wicked,  and  that  while  the  latter 
will  be  destroyed,  the  former  will  be 
saved.  See  ver.  9.  Lot  is  called  Jus/ 
because  he  preserved  himself  unconta- 
minated  amidst  the  surrounding  wick- 
edness. As  long  as  he  lived  in  Sodom 
he  maintained  the  character  of  an  up- 
right and  holy  man.  IT  Vexed  with 
the  filthy  conversation  of  the  wicked. 
By  the  corrupt  and  licentious  conduct 
of  the  wicked  around  him.  On  the 
word  conversation,  see  Notes  on  Phil. 
i.  27.  The  original  phrase,  which  is 
rendered  filthy,  has  reference  to  licen- 
tiousness. The  corruption  of  Sodom 
was  open  and  shameless,  and  as  Lot 
was  compelled  to  see  much  of  it,  his 
heart  was  pained.  The  word  here 
rendered  vexed,  means  that  he  was 
wearied  or  burdened.  The  crimes  of 
those  around  him  he  found  it  hard  to 
bear  with. 


8.  For  that  righteous  man  dwelling 
among  them.  The  Latin  Vulgate  ren- 
ders this,  <  For  in  seeing  and  hearing 
he  was  just ;'  meaning  that  he  main- 
tained his  uprightness,  or  that  he  did 
not  become  contaminated  by  the  vices 
of  Sodom.  Many  expositors  have 
supposed  that  this  is  the  correct  ren- 
dering; but  the  most  natural,  and 
the  most  common  explanation  is  that 
which  is  found  in  our  version.  Ac- 
cording to  that,  the  meaning  is,  that, 
compelled  as  he  was,  while  living 
among  them,  to  see  and  to  hear  what 
was  going  on,  his  soul  was  constantly 
troubled.  II  In  seeing  and  hearing. 
Seeing  their  open  acts  of  depravity, 
and  hearing  their  vile  conversation 
The  effect  which  this  had  on  the  mind 
of  Lot  is  not  mentioned  in  Genesis,  but 
nothing  is  more  probable  than  the  state- 
ment here  made  by  Peter.  Whether  this 
statement  was  founded  on  tradition,  or 
whether  it  is  a  suggestion  of  inspiration 
to  the  mind  of  Peter,  cannot  be  deter- 
mined. The  words  rendered  seeing 
and  hearing  may  refer  to  the  act  of 
seeing,  or  to  the  object  seen.  Wet- 
stein  and  Robinson  suppose  that  they 
refer  here  to  the  latter,  and  that  the 
sense  is,  that  he  was  troubled  by  what 
he  saw  and  heard.  The  meaning  is 
not  materially  different.  Those  who 
live  among  the  wicked  are  compelled 
to  see  and  hear  much  that  pains  their 
hearts,  and  it  is  well  if  they  do  not 
become  indifferent  to  it,  or  contami- 
nated by  it.  IT  Vexed  his  righteous 
soul  from  day  to  day  with  their  un 
lawful  deeds.  Tortured  or  tormented 
his  soul — i^aadit^fv.  Comp.  Matt, 
viii.  6,  29.  Luke  viii.  28.  Rev.  ix.  5  j 
x\.  10:    xiv.  10;    XX.   10.  where   the 


A.  D.  66.] 


CHAPTER  II. 


275 


soul  from  day  to  day  with  their 
unlawful  deeds :) 

9  The  Lord  knoweth  how  to" 


a  Ps.  34.  15-18. 


Jude  14,  15. 


same  word  is  rendered  tormented.  The 
use  of  this  word  would  seem  to  imply 
that  there  was  something  active  on  the 
part  of  Lot  which  produced  this  dis- 
tress on  account  of  their  conduct.  He 
was  not  merely  troubled  as  if  his  soul 
were  passively  acted  on,  but  there  were 
strong  mental  exercises  of  a  positive 
kind,  arising  perhaps  from  anxious  so- 
licitude how  he  might  prevent  their 
evil  conduct,  or  from  painful  reflections 
on  the  consequences  of  their  deeds  to 
themselves,  or  from  earnest  pleadings 
in  their  behalf  before  God,  or  from 
reproofs  and  warnings  of  the  wicked. 
At  all  events,  the  language  is  such  as 
would  seem  to  indicate  that  he  was 
not  a  mere  passive  observer  of  their 
conduct.  This,  it  would  seem,  was 
'  from  day  to  day  ;'  that  is,  it  was  con- 
stant. There  were  doubtless  reasons 
why  Lot  should  remain  among  such  a 
people,  and  why,  when  he  might  so 
easily  have  done  it,  he  did  not  remove 
to  another  place.  Perhaps  it  was  one 
purpose  of  his  remaining  to  endeavour 
to  do  them  good,  as  it  is  often  the  duty 
of  good  men  now  to  reside  among  the 
wicked  for  the  same  purpose.  Lot  is 
supposed  to  have  resided  in  Sodom — 
then  probably  the  most  corrupt  place 
on  the  earth — for  sixteen  years;  and 
we  have  in  that  fact  an  instructive 
demonstration  that  a  good  man  may 
maintain  the  life  of  religion  in  his  soul 
when  surrounded  by  the  wicked,  and 
an  illustration  of  the  effects  which  the 
conduct  of  the  wicked  will  have  on  a 
man  of  true  piety  when  he  is  compelled 
to  witness  it  constantly.  We  may 
learn  from  the  record  made  of  Lot 
what  those  effects  will  be,  and  what  is 
evidence  that  one  is  truly  pious  who 
lives  among  the  wicked.  (1.)  He  will 
not  be  contaminated  with  their  wick- 
edness, or  will    not    conform  to  their 


deliver  the  godly  out  of  templa 

tions,  and  to  reserve  *  the  unjust 
unto  the  day  of  judgment  to  be 
punished ; 


evil  customs.  (2.)  He  will  not  become 
i7idifferent  to  it,  but  his  heart  will  be 
more  and  more  affected  by  their  depra- 
vity. Comp.  Ps.  cxix.  136.  Luke  xix. 
41.  Acts  xvii.  16.  (3.)  He  will  have  not 
only  constant,  but  growing  solicitude 
in  regard  to  it — solicitude  that  will  be  . 
felt  every  day :  « He  vexed  his  soul 
from  day  to  day^  It  will  not  only 
be  at  intervals  (hat  his  mind  will  be 
affected  by  their  conduct,  but  it  will 
be  an  habitual  and  constant  thing. 
True  piety  is  not  fitful,  periodical, 
and  spasmodic;  it  is  constant  and  . 
steady.  It  is  not  ^  jet  that  occasion-  i 
ally  bursts  out;  it  is  a  fountain  always  i 
flowing.  (4.)  He  will  seek  to  do  them  ' 
good.  We  may  suppose  that  this  was 
the  case  with  Lot;  we  are  certain  that 
it  is  a  characteristic  of  true  religion  to 
seek  to  do  good  to  all,  however  wicked 
they  may  be.  (5.)  He  will  secure  their 
confidence.  He  will  practice  no  im- 
proper arts  to  do  this,  but  it  will  be  one 
of  the  usual  results  of  a  life  of  integ- 
rity, that  a  good  man  will  secure  the 
confidence  of  even  the  wicked.  It 
does  not  appear  that  Lot  lost  that  con- 
fidence, and  the  whole  narrative  in 
Genesis  leads  us  to  suppose  that  even 
the  inhabitants  of  Sodom  regarded  him 
as  a  good  man.  The  wicked  may  hate 
a  good  man  because  he  is  good  ;  but  if 
a  man  lives  as  he  should  they  will  re- 
gard him  as  upright,  and  they  will  give 
him  the  credit  of*  it  when  he  dies,  if 
they  should  withhold  it  while  h^  lives. 
9.  The  Lord  knoweth,  &c.  That 
is,  the  cases  referred  to  show  that  God 
is  able  to  deliver  his  people  when 
tempted,  and  understands  the  best  way 
in  which  it  should  be  done.  He  sees 
a  way  to  do  it  when  we  cannot,  though 
it  is  often  a  way  which  we  should  not 
have  thought  of.  He  can  send  an 
angel  to  take  his  tempted    people  by 


276 


II.  PETER. 


[A.D.  68 


10  But  chiefly  them  "  that 
walk  after  the  flesK  in  the  lust 
of  uncleanness,  and  despise  '  go- 

a  lie.  13. 4.      i  or,  dominion.      b  Jude  8,  10. 

the  hand  ;  he  can  interpose  and  destroy 
the  power  of  the  tempter  ;  he  can  raise 
up  earthly  friends ;  he  can  deUver  his 
people  completely  and  for  ever  from 
teDjptation,  by  their  removal  to  heaven. 
*f  And  to  reserve  the  unjust.  As  he 
does  the  rebel  angels,  ver.  4.  The 
case  of  the  angels  shows  that  God  can 
keep  wicked  men,  as  if  under  bonds, 
reserved  for  their  final  trial  at  his  bar. 
i.  Though  they  seem  to  go  at  large,  yet 
they  are  under  his  control,  and  are 
kept  by  him  with  reference  to  their 
ultimate  arraignment. 

10.  But  chiefy.  That  is,  it  may 
be  presumed  that  the  principles  just 
laid  down  would  be  applicable  in  an 
eminent  degree  to  such  persons  as  he 
proceeds  to  designate,  t  That  walk 
after  the  JJcsh.  That  live  for  the  in- 
dulgence of  their  carnal  appetites. 
Notes,  Rom.  viii.  1.  ^  In  the  lust  of 
uncleanness.  In  polluted  pleasures. 
Comp.  Notes  on  ver.  2.  IT  And  des- 
pise government.  Marg.,  dondnion. 
That  is,  they  regard  all  government  in 
the  state,  the  church,  and  the  family, 
as  an  evil.  Advocates  for  unbridled 
freedom  of  all  sorts ;  declaimers  on 
liberty  and  on  the  evils  of  oppression  ; 
defenders  of  what  they  regard  as  the 
rights  of  injured  man;  and  yet  secretly 
themselves  lusting  for  the  exercise  of 
the  very  power  which  they  would  deny 
to  others,  they  make  no  just  distinctions 
about  what  conslitiMes  true  freedom, 
and  in  their  zeal  array  themselves 
against  government  in  all  forms.  No 
topic  of  declamation  would  be  more 
popular  than  this,  and  from  none  would 
they  hope  to  secure  more  followers  ; 
for  if  they  could  succeed  in  removing 
bU  respect  for  the  just  restraints  of  law, 
the  way  would  be  open  for  the  accom- 
plishment of  their  own  purposes,  in 
•citing  up  a  dominion  over  the  minds 


vernment :     presumptuous     are. 

they,  self-willed;    they   are   not 

afraid  to  speak  evil  of  dignities.* 

11  Whereas  angels,  which  are 


of  others.  It  is  a  common  result  of 
such  views  that  men  of  this  description 
become  impatient  of  the  government 
of  God  himself,  and  seek  to  throw  ofi 
all  authority,  and  to  live  in  the  unre- 
strained indulgence  of  their  vicious 
propensities.  ^  Presumptuous  are 
ihey.  ToT.jWjjT'at — daring,  bold,  auda- 
cious, presumptuous  men.  IT  &//"- 
willed— av^dbus'  See  Notes  on  Titus 
i.  7.  IT  They  are  not  afraid  to  speak 
evil  of  dignities.  The  word  rendered 
dignities  here  (Solaj).  means  properly 
honour,  glory,  splendour;  then  that 
which  is  fitted  to  inspire  respect ;  that 
which  is  dignified  or  exalted.  It  is 
applied  here  to  men  of  exalted  rank; 
and  the  meaning  is,  that  they  did  not 
regard  rank,  or  station,  or  office — thus 
violating  one  of  the  plainest  rules  of 
propriety  and  of  religion.  See  Notes 
on  Acts  xxiii.  4,  5.  Jude,  between 
whose  language  and  that  of  Peter  in 
this  chapter,  there  is  a  remarkable  re- 
semblance, has  expressed  this  more 
fully.  He  says  (ver.  8),  "  These 
filthy  dreamers  defile  the  fiesh,  des- 
pise dominion,  and  speak  evil  of  dig- 
nities." It  is  one  of  the  effects  of 
religion  to  produce, respect  for  supe- 
riors ;  but  when  men  are  self-willed, 
and  when  they  purpose  to  give  indul- 
gence to  corrupt  propensities,  it  is  na- 
tural for  them  to  dislike  all  government. 
Accordingly  it  is  by  no  means  an  un- 
frequent  effect  of  certain  forms  of  error 
to  lead  men  to  speak  disrespectfully  of 
those  in  authority,  and  to  attempt  to 
throw  off  all  the  restraints  of  law.  It 
is  a  ver}'  certain  indication  that  nnen 
hold  wrong  opinions  when  they  show 
disrespect  to  those  in  authority,  and 
despise  the  re*:t»-aints  of  law. 

1 1.  Whef-eaa  ^iig/>Is.  The  object, 
by  the  reference  to  an^^e^*  here,  is  to 
show  that  tliey.  c\eo  when  tn&aifesting 


A.  D.  66.]  CHAPTER  H. 

greater  in  power  and  might,  bring 
not  railing  accusation  '  against 
them  before  the  Lord. 

12  But  these,  as  natural  brute 
beasts,  made  to  be  taken  and 


279 


the  greatest  zeal  in  a  righteous  cause, 
am  even  when  opposing  others,  did 
not  make  use  of  reproachful  terms,  or 
of  narsh  and  violent  language.  It  is 
not  known  precisely  to  what  Peter  al- 
ludes here,  nor  on  what  the  statement 
here  is  based.  There  can  be  little 
doubt,  however,  as  Benson  has  re- 
marked, that  from  the  strong  resem- 
blance between  what  Peter  says  and 
what  Jude  says  (Jude  9,  10),  there  is 
allusion  to  the  same  thing,  and  pro- 
bably both  referred  to  some  common 
tradition  among  the  Jews  respecting 
the  contention  of  the  archangel  Michael 
with  the  devil  about  the  body  of  Moses. 
See  Notes  on  Jude  9.  As  the  state- 
ment in  Jude  is  the  most  full,  it  is  pro- 
per to  explain  the  passage  before  us  by 
a  reference  to  that,  and  we  may  suppose 
that,  though  Peter  uses  the  plural  term, 
and  speaks  of  angels,  yet  that  he  really 
had  the  case  of  Michael  in  his  eye,  and 
meant  to  refer  to  that  as  an  example 
of  what  the  angels  do.  Whatever  may 
have  been  the  origin  of  this  tradition, 
no  one  can  doubt  that  what  is  here  said 
of  the  angels  accords  with  probability, 
and  no  one  can  prove  that  it  is  not  true. 
IT  Which  are  greater  in  power  and 
might.  And  who  might,  therefore,  if 
it  were  in  any  case  proper,  speak  freely 
of  things  of  an  exalted  rank  and  dig- 
nity. It  would  be  more  becoming  for 
them  than  for  men.  On  this  difficult 
passage,  see  Notes  on  Jude  9.  ^  Bring 
not  railing  accusation.  They  simply 
fay,  <The  Lord  rebuke  thee.'  Jude  9. 
Comp.  Zech.  iii.  2.  The  Greek  here 
is,  ♦  bring  not  blasphemous  or  reproach- 
ful judgment,  or  condemnation  (jSXao- 
^77,uov  x^aiv).  They  abhor  all  scur- 
rilily  and  violence  of  language  ;  they  , 
•imply  state  matters  as  they  are.  No  | 
34 


destroyed,  speak  evil  of  the 
things  that  they  understand  not; 
and  shall  utterly  perish  in  their 
own  corruption ; 

1  some  read  against  themselves,    a  Jer.  12.  3. 


one  can  doubt  that  this  accords  with 
what  we  should  expect  of  the  angels; 
and  that  if  they  had  occasion  to  speak 
of  those  who  were  opposers,  it  would 
be  in  a  calm  and  serious  manner,  not 
seeking  to  overwhelm  them  by  re- 
proaches. ^Against  them.  Marg., 
against  themselves.  So  the  Vulgate. 
The  more  correct  reading  is  against 
them  ;  that  is,  against  those  who  might 
be  regarded  as  their  adversaries  (Jude 
9),  or  those  of  their  own  rank  who  had 
done  wrong — the  fallen  angels,  t  Be- 
fore the  Lord.  When  standing  before 
the  Lord ;  or  when  represented  as  re- 
porting the  conduct  of  evil  spirits. 
Comp.  Zech.  iii.  1,  2.  This  phrase, 
howevei",  is  wanting  in  many  manu« 
scripts.     See  Wetstein. 

12.  But  these,  as  iiatural  brute 
beasts.  These  persons,  who  resemble 
so  much  irrational  animals  which  are 
made  to  be  taken  and  destroyed.  The 
point  of  the  comparison  is,  that  they 
are  like  fierce  and  savage  beasts  that 
exercise  no  control  over  their  appetites, 
and  that  seem  to  be  made  only  to  be 
destroyed.  These  persons,  by  their 
fierce  and  ungovernable  passions,  ap- 
pear to  be  made  only  for  destruction, 
and  rush  blindly  on  to  it.  The  word 
rendered  natural  (which,  however,  is 
wanting  in  several  manuscripts),  means 
as  they  are  by  nature ,-  following  the 
bent  of  their  natural  appetites  and  pas- 
sions. The  idea  is,  that  they  exercised 
no  more  restraint  over  their  passions 
than  beasts  do  over  their  propensities. 
They  were  entirely  under  the  domi- 
nion of  their  natural  appetites,  and  did 
not  allow  their  reason  or  conscience  to 
exert  any  constraint.  The  word  ren- 
dered brute,  means  without  reason; 
irrational.   Man  has  reason,  and  should 


278 


11.  PETER. 


[A.  D. 


13  And  shall  receive  the  re- 
ward of  unrighteousness,  as  they 
•that  count  it  pleasure  to  riot  in 

a  Ph.  3.  19.    Jude  12,  &c. 


allow  it  to  control  his  passions ;  the 
hrutes  have  no  rational  nature,  and  it 
is  to  be  expected  that  they  will  act  out 
their  propensities  without  restraint. 
Man,  as  an  animal,  has  many  passions 
and  appetites  resembling  those  of  the 
brute  creation,  but  he  is  also  endowed 
with  a  higher  nature,  which  is  designed 
to  regulate  and  control  his  inferior 
propensities,  and  to  keep  them  in  sub- 
ordination to  the  requirements  of  law. 
If  a  man  sinks  himself  to  the  level  of 
brutes,  he  must  expect  to  be  treated 
like  brutes ;  and  as  wild  and  savage 
animals,  lions,  and  panthers,  and  wolves, 
and  bears,  are  regarded  as  dangerous, 
and  as  '  made  to  be  taken  and  destroyed,' 
so  the  same  destiny  must  come  upon 
men  who  mate  themselves  like  them. 
1  Made  to  be  taken  and  destroyed. 
They  are  not  only  useless  to  society 
but  destructive,  and  men  feel  that  it  is 
right  to  destroy  them.  We  are  not  to 
suppose  that  this  teaches  that  the  only 
object  which  God  had  in  view  in 
making  wild  animals  was  that  they 
might  be  destroyed,  but  that  men  so 
regard  them.  '^  Speak  evil  of  the 
things  which  they  understand  not. 
Of  objects  whose  worth  and  value  they 
cannot  appreciate.  This  is  no  uncom- 
mon thing  among  men,  especially  in 
regard  to  the  works  and  ways  of  God. 
IT  And  shall  utterly  perish  in  their  own 
corrv,ption.  Their  views  will  be  the 
means  of  their  ruin  ;  and  they  render 
them  fit  for  it  just  as  much  as  the  fierce 
passions  of  the  wild  animals  do. 

13.  And  shall  receive  the  reward  of 
unrighteousness.  The  appropriate  re- 
compense of  their  wickedness  in  the 
future  world.  Such  men  do  not  always 
receive  the  due  recompense  of  their 
deeds  in  the  present  life,  and  as  it  is  a 
great  and  immutable  principle  that  all 
will  be  treated,  under  the  government 


the  day-time.  Spots  they  are 
and  blemishes,  sporting  them- 
selves with  their  own  deceivings, 
while  they  feast  with  you ; 


of  God,  as  they  deserve,  or  that  justice 
will  be  rendered  to  every  rational  being, 
it  follows  that  there  must  be  punish- 
ment in  the  future  state.  ^  As  they 
that  count  it  pleasure  to  riot  in  the 
day-time.  As  men  peculiarly  wicked, 
shameless,  and  abandoned ;  for  only 
such  revel  in  open  day.  Comp.  Notea 
on  Acts  ii.  15.  1  Thess.  v.  7.  ^  Spots 
they  are  and  blemishes.  That  is,  they 
are  like* a  dark  spot  on  a  pure  garment, 
or  hke  a  deformity  on  an  otherwise 
beautiful  person.  They  are  a  scandal 
and  disgrace  to  the  Christian  profes- 
sion. ^Sporting  themselves.  The 
Greek  word  here  means  to  live  deli- 
cately or  luxuriously ;  to  revel.  The 
idea  is  not  exactly  that  of  sporting,  or 
playing,  or  amusing  themselves  ;  but  it 
is  that  they  take  advantage  of  their 
views  to  live  in  riot  and  luxury.  Under 
the  garb  of  the  Christian  profession 
they  give  indulgence  to  the  most  cor- 
rupt passions.  U  With  their  oivn  de- 
ceivings. Jude,  in  the  parallel  place 
(ver.  12)  has,  'These  are  spots  in  your 
feasts  of  charity,  when  they  feast  with 
you.'  Several  versions,  and  a  few  ma- 
nuscripts also,  here  read  feasts  instead 
of  deceivings  (dyaTtotj  for  drtat'atj). 
The  common  reading,  however,  is  un- 
doubtedly the  correct  one  (See  Wetstein 
in  loc),  and  the  meaning  is,  that  they 
took  advantage  of  their  false  views  to 
turn  even  the  sacred  feasts  of  charity, 
or  perhaps  the  Lord's  Supper  itself,  into 
an  occasion  of  sensual  indulgence. 
Comp.  Notes  on  1  Cor.  xi.  20 — 22. 
The  difference  between  these  persons, 
and  those  in  the  church  at  Corinth, 
seems  to  have  been  that  these  did  it  of 
design,  and  for  the  purpose  of  leading 
others  into  sin  ;  those  who  were  in  the 
church  at  Corinth  erred  through  igno- 
rance. IT  While  they  feast  with  you. 
(avvtvcoxov^fvoc)    This  word  means  to 


A.  D.  66. J  CHAPTER  II.  2^9 

14  Having  eyes  full  of  ^  adul-  an  heart  they  have  exercised  with 
tery,  and  that  cannot  cease  from  covetous  practices;  cursed  chil- 
sin;    beguiling    unstable    souls:    dren  : 

1  an  adulteress. 


feast  several  together  ;  to  feast  with  ariy 
one ;  and  the  reference  seems  to  be  to 
some  festival  which  was  celebrated  by 
Christians,  where  men  and  women  were 
assembled  together  (ver.  14),  and  where 
they  could  convert  the  festival  into  a 
scene  of  riot  and  disorder.  If  the 
Lord's  Supper  was  celebrated  by  them 
as  it  was  at  Corinth,  that  would  furnish 
such  an  occasion;  or  if  it  was  preceded 
by  a  '  feast  of  charity'  (Notes  on  Jude 
12)  that  would  furnish  such  an  occa- 
sion. It  would  seem  to  be  probable 
that  a  festival  of  some  kind  was  con- 
nected with  the  observance  of  the 
Lord's  Supper  (Notes  on  1  Cor.  xi. 
21),  and  that  this  was  converted  by 
these  persons  into  a  scene  of  riot  and 
disorder. 

14.  Having  eyes  full  of  adultery. 
Marg.,  as  in  the  Greek,  an  adulteress  ; 
that  is,  gazing  with  desire  after  such 
persons.  The  word  full  is  designed  to 
denote  that  the  corrupt  passion  referred 
to  had  wholly  seized  and  occupied  their 
nwnds.  The  eye  was,  as  it  were,  full 
of  this  passion ;  it  saw  nothing  else 
but  so.me  occasion  for  its  indulgence; 
it  expressed  nothing  else  but  the  desire. 
The  reference  here  is  to  the  sacred  fes- 
tival mentioned  in  the  previous  verse; 
and  the  meaning  is,  that  they  celebrated 
that  festival  with  licentious  feelings, 
giving  free  indulgence  to  their  corrupt 
desires  by  gazing  on  the  females  who 
were  assembled  with  them.  In  the 
passion  here  referred  to  the  eye  is  usu- 
ally the  first  offender,  the  inlet  to  cor- 
rupt desires,  and  the  medium  by  which 
they  are  expressed.  Comp.  Notes  on 
Matt.  V.  28.  The  wanton  glance  is  a 
principal  occasion  of  exciting  the  sin; 
and  there  is  much  often  in  dress,  and 
mien,  and  gesture,  to  charm  the  eye  and 
to  deepen  the  debasing  passion.  IT  And 
that  cannot  cease  from  sin.  They  can- 


not look  on  the  females  who  may  be 
present  without  sinning.  Comp.  Matt. 
V.  28.  There  are  many  men  in  whom 
the  presence  of  the  most  virtuous  wo- 
man only  excites  impure  and  corrupt 
desires.  The  expression  here  does  not 
mean  that  they  have  no  natural  ability 
to  cease  from  sin,  or  that  they  are  im- 
pelled to  it  by  any  physical  necessity, 
but  only  that  they  are  so  corrupt  and 
unprincipled  that  they  certainly  will 
sin  always.  f  Beguiling  unstable 
sauls.  Those  who  are  not  strong  in 
Christian  principle,  or  who  are  natur- 
ally fluctuating  and  irresolute.  The 
word  rendered  beguiling  means  to  bait, 
to  entrap,  and  would  be  applicable  to 
the  methods  practised  in  hunting.  Here 
it  means  that  it  was  one  of  their  arts 
to  place  specious  allurements  before 
those  who  were  known  not  to  have 
settled  principles  or  firmness,  in  order 
to  allure  them  to  sin.  Comp.  2  Tim. 
iii.  6.  IT  An  heart  they  have  exercised 
with  covetous  practices.  Skilled  in  the 
arts  which  covetous  men  adopt  in  order 
to  cheat  others  out  of  their  property. 
A  leading  purpose  which  influenced 
these  men  was  to  obtain  money.  One 
of  the  most  certain  ways  for  dishonest 
men  to  do  this  is  to  make  use  of  the 
religious  principle  ;  to  corrupt  and  con- 
trol the  conscience ;  to  make  others 
believe  that  they  are  eminently  holy,  or 
that  they  are  the  special  favourites  of 
heaven,  and  when  they  can  do  this 
they  have  the  purses  of  others  at  com- 
mand. For  the  religious  principle  is 
the  most  powerful  of  all  principles; 
and  he  who  can  control  that  can  con- 
trol all  that  a  man  possesses.  The 
idea  here  is,  that  these  persons  had 
made  this  their  study,  and  had  learned 
the  ways  in  which  men  could  be  in- 
duced to  part  with  their  money  under 
religious   pretences.      We   should    al- 


280 


15  Which  have  forsaken  the 
right  way,  and  are  gone  astray, 
following  the  way  of  Balaam  " 

ways  be  on  our  guard  when  profess- 
edly religious  teachers  propose  to  have 
much  to  do  with  money  matters.  While 
we  should  always  be  ready  to  aid  every 
good  cause,  yet  we  should  remember 
that  unprincipled  and  indolent  men 
often  assume  the  mask  of  religion  that 
they  may  practice  their  arts  on  the 
credulity  of  others,  and  that  their  real 
aim  is  to  obtain  their  property,  not  to 
save  their  souls.  IT  Cursed  children. 
This  is  a  Hebraism,  meaning  literally, 
*  children  of  the  curse ;'  that  is,  per- 
sons devoted  to  the  curse,  or  who  will 
certainly  be  destroyed. 

15.  Which  have  forsaken  the  right 
way.  The  straight  path  of  honesty 
and  integrity.  Religion  is  often  repre- 
sented as  a  straight  path,  and  to  do 
wrong  is  to  go  out  of  that  path  in  a 
crooked  way.  IT  Following  the  way 
of  Balaam  the  son  of  Bosor.  See  Num. 
xxii.  5,  seq.  In  the  Book  of  Numbers 
Balaam  is  called  the  son  of  Beor.  Per- 
haps the  name  Beor  was  corrupted  into 
Bosor;  or,  as  Rosenmiiller  suggests, 
the  father  of  Balaam  may  have  had 
two  names.  Scheusner  (^Lex.)  sup- 
poses that  it  was  changed  by  the  Greeks 
because  it  was  more  easily  pronounced. 
The  LXX,  however,  read  it  Bf wp  ( Bcor). 
The  meaning  here  is,  that  they  imitated 
Balaam.  The  particular  point  to  which 
Peter  refers  in  which  they  imitated  him, 
seems  to  have  been  the  love  of  gain,  or 
covetousness.  Possibly,  however,  he 
might  have  designed  to  refer  to  a  more 
general  resemblance,  for  in  fact  they 
imitated  him  in  the  following  things: 
(1.)  In  being  professed  religious  teach- 
ers, or  the  servants  of  God ;  (2.)  in 
their  covetousness;  (3.)  in  inducing 
others  to  sin,  referring  to  the  same  kind 
of  sins  in  both  cases.  Balaam  coun- 
selled  the  Moabites  to  entice  the  chil- 
dren of  Israel  to  illicit  connection  with 
kheir  women,  thus   introducing  licen- 


II.  PETER.  [A.D.  661 

the  son  of  Bosor,  who  loved  the 
wages  of  unrighteousness ; 

a  Nu.  22.  5,  &:c. 


tiousness  into  the  camp  of  the  Hebrews 
(Num.  xxxi.  16.  Comp.  Num.  xxv.  1 
— 9),  and  in  like  manner  these  teachers 
led  others  into  licentiousness,  thus  cor- 
rupting the  church.  %  Who  loved  the 
wages  of  unrighteousness.  Who  was 
supremely  influenced  by  the  love  of 
gain,  and  was  capable  of  being  em- 
ployed, for  a  price,  in  a  wicked  design ; 
thus  prostituting  his  high  office,  as  a 
professed  prophet  of  the  Most  High,  to 
base  and  ignoble  ends.  That  Balaam, 
though  he  professed  to  be  influenced 
by  a  supreme  regard  to  the  will  of  God 
(Num.  xxii.  18,  38),  was  really  influ 
enced  by  the  desire  of  reward,  and  wa3 
willing  to  prostitute  his  great  office  to 
secure  such  a  reward,  there  can  be  no 
doubt.  (1.)  The  elders  of  Moab  and 
of  Midian  came  to  Balaam  with  'the 
rewards  of  divination  in  their  hand' 
(Num.  xxii.  7),  and  with  promises  from 
Balak  of  promoting  him  to  great 
honour,  if  he  would  curse  the  children 
of  Israel.  Num.  xxii.  17.  (2.)  Balaam 
was  disposed  to  go  with  them,  and  was 
restrained  from  going  at  once  only  by 
a  direct  and  solemn  prohibition  from 
the  Lord.  Num.  xxii.  11.  (3.)  NoU 
withstanding  this  solemn  prohibition, 
and  notwithstanding  he  said  to  the  am- 
bassadors from  Balak  that  he  would  do 
only  as  God  directed,  though  Balak 
should  give  him  his  house  full  of  silver 
and  gold  (Num.  xxii.  18),  yet  he  did 
not  regard  the  matter  as  settled,  but 
proposed  to  them  that  they  should  wait 
another  night,  with  the  hope  that  the 
Lord  would  give  a  more  favourable 
direction  in  reference  to  their  request, 
thus  showing  that  his  heart  was  in  the 
service  which  they  required,  and  that 
his  inclination  was  to  avail  himself  of 
their  offer.  Num.  xxii.  19.  (4.)  When 
he  did  obtain  permission  to  go,  it  was 
only  to  say  that  which  the  Lord  should 
direct  him  to  say  (Num.  xxii.  20),  bu 


A.  D.  66.]  CHAPTER  II. 

16  But  was  rebuked   for  his 
iniquity:   the  dumb  ass,  speak- 


281 


he  went  with  a  «  perverse'  heart,  with  a 
secret  wish  to  comply  with  the  desire 
of  Balak,  and  with  a  knowledge  that 
he  was  doing  wrong  (Num.  xxii.  34), 
and  was  restrained  from  uttering  the 
curse  which  Balak  desired  only  by  an 
influence  from  above  which  he  could 
not  control.  Balaam  was  undoubtedly 
a  wicked  man,  and  was  constrained  by 
a  power  from  on  high  to  utter  senti- 
ments which  God  meant  should  be  ut- 
tered, but  which  Balaam  would  never 
have  expressed  of  his  own  accord. 

16.  But  luas  rebuked  for  his  ini- 
quity. The  object  of  Peter  in  this 
seems  to  be  to  show  that  God  em- 
ployed the  very  extraordinary  means  of 
causing  the  ass  on  which  he  rode  to 
speak,  because  his  iniquity  was  so  mon- 
strous. The  guilt  of  thus  debasing 
his  high  office,  and  going  forth  to  curse 
the  people  of  God — a  people  who  had 
done  him  no  wrong,  and  given  no  occa- 
sion for  his  malediction — was  so  extra- 
ordinary, that  means  as  extraordinary 
were  proper  to  express  it.  If  God  em- 
ployed means  so  extraordinary  to  re- 
buke his  depravity,  it  was  to  be  ex- 
pected that  in  some  appropriate  way  he 
would  express  his  sense  of  the  wicked- 
ness of  those  who  resembled  him. 
IT  The  dumb  ass,  speaking  with  man's 
voice.  Num.  xxii.  28.  God  seems  to 
have  designed  that  both  Balaam  and 
Balak  should  be  convinced  that  the 
children  of  Israel  were  his  people  ;  and 
so  important  was  it  that  this  conviction 
should  rest  fully  on  the  minds  of  the 
nations  through  whom  they  passed,  that 
he  would  not  suffer  even  a  pretended 
prophet  to  make  use  of  his  influence 
to  curse  them.  He  designed  that  all 
that  influence  should  be  in  favour  of 
the  cause  of  truth,  thus  furnishing  a 
striking  instance  of  the  use  which  he 
often  makes  of  wicked  men.  To  con- 
vince Balaam  of  the  error  of  his  course, 
24* 


ing  with  man's  voice,  forbad  the 
madness  of  the  prophet. 

17  These    are    wells  without 


and  to  make  him  sensible  that  God  was 
an  observer  of  his  conduct,  and  to  in- 
duce him  to  utter  only  what  he  should 
direct,  nothing  would  be  better  fitted 
than  this  miracle.  The  very  animal 
on  which  he  rode,  dumb  and  naturally 
stupid,  was  made  to  utter  a  reproof;  a 
reproof  as  directly  from  heaven  as 
though  the  stones  had  cried  out  be- 
neath his  feet,  or  the  trees  of  the  wood 
had  uttered  the  language  of  remon- 
strance. As  to  the  nature  of  the  mira- 
cle here  referred  to,  it  may  be  remarked 
(1.)  that  it  was  as  easy  for  God  to  per- 
form this  miracle  as  any  other ;  and 
(2.)  that  it  was  a  miracle  that  would 
be  as  likely  to  be  effectual,  and  to  an- 
swer the  purpose,  as  any  other.  No 
man  can  show  that  it  could  not  have 
occurred,  and  the  occasion  was  one  in 
which  some  decided  rebuke,  in  language 
beyond  that  of  conscience,  was  neces- 
sary. IT  Forbad  the  madness  of  the 
prophet.  That  is,  the  mad  or  perverse 
design  of  the  prophet.  The  word  here 
rendered  madness,  means  properly, 
being  aside  from  a  right  mind.  It  is 
not  found  elsewhere  in  the  New  Tes- 
tament. It  is  used  here  to  denote  that 
Balaam  was  engaged  in  an  enterprise 
which  indicated  a  headstrong  disposi- 
tion ;  an  acting  contrary  to  reason  and 
sober  sense.  He  was  so  under  the  in- 
fluence of  avarice  and  ambition  that 
his  sober  sense  was  blinded,  and  he 
acted  like  a  madman.  He  knew  indeed 
what  was  right,  and  had  professed  a 
purpose  to  do  what  was  right,  but  he 
did  not  allow  that  to  control  him,  but, 
for  the  sake  of  gain,  went  against  his 
own  sober  conviction,  and  against  what 
he  knew  to  be  the  will  of  God.  He 
was  so  mad  or  infatuated  that  he  allowed 
neither  reason,  nor  conscience,  nor  the 
will  of  God,  to  control  him. 

1 7.  These  are  wells  without  water 
Jude   (12,  13)  employs  several  othe« 


32  '  II.  PETER 

water,  clouds  "  that  are  carried 
with    a  tempest;    to  whom    the 

a  Ep.  4.  14.  h  Ps.  73.  8. 

epithets  to  describe  tiie  same  class  of 
persons.  The  language  employed  both 
by  Peter  and  Jude  is  singularly  terse, 
pointed,  and  emphatic.  Nothing  to  an 
oriental  mind  would  be  more  expressive 
than  to  say  of  professed  religious  teach- 
ers that  they  were  '  wells  without 
water.'  It  was  always  a  sad  disap- 
pointment to  a  traveller  in  the  hot 
sands  of  the  desert  to  come  to  a  well 
where  it  was  expected  that  water  might 
be  found,  and  to  find  it  dry.  It  only 
aggravated  the  trials  of  the  thirsty  and 
weary  traveller.  Such  were  these  reli- 
gious teachers.  In  a  world,  not  un- 
aptly compared,  in  regard  to  its  real 
comforts,  to  the  wastes  and  sands  of 
the  desert,  they  would  only  grievously 
disappoint  the  expectations  of  all  those 
who  were  seeking  for  the  refreshing 
influences  of  the  truths  of  the  gospel. 
There  are  many  such  teachers  in  the 
world.  *^  Clouds  that  are  carried  with 
a  tempest.  Clouds  that  are  driven 
about  by  the  wind,  and  that  send  down 
no  rain  upon  the  earth.  They  promise 
rain,  only  to  be  followed  by  disappoint- 
ment. Substantially  the  same  idea  is 
conveyed  by  this  as  by  the  previous 
phrase.  "  The  Arabs  compare  persons 
who  put  on  the  appearance  of  virtue, 
when  yet  they  are  destitute  of  all  good- 
ness, to  a  light  cloud  which  makes  a 
show  of  rain,  and  afterwards  vanishes." 
Benson.  The  sense  is  this:  —  The 
cloud,  as  it  rises,  promises  rain.  The 
expectation  of  ahe  farmer  is  excited 
that  the  thirsty  earth  is  to  be  refreshed 
with  needful  showers.  Instead  of  this, 
however,  the  wind  '  gets  into'  the  cloud  ; 
it  is  driven  about  and  no  rain  falls;  or 
it  ends  in  a  destructive  tornado  which 
sweeps  every  thing  before  it.  So  of 
these  religious  teachers.  Instruction 
in  regard  to  the  way  of  salvation  was 
expected  from  them,  but  instead  of  that 
Ihey  disappointed  the  expectations  of 


(A.  D.  60. 

mist  of  darkness  is  reserved  for 
ever. 

18   For    when   they    speak    * 


those  who  were  desirous  of  knowing 
the  way  of  life,  and  their  doctrines  only  ^ 
tended  to  destroy.  IT  To  whom  the  Mj 
mist  of  darkness  is  reserved  for  ever.  i 
The  word  rendered  mist  here  (^^o^oi) 
means  properly  muskiness,  thick  gloom, 
darkness  (See  ver.  4)  ;  and  the  phrase 
'  mist  of  darkness'  is  designed  to  denote 
intense  darkness,  or  the  thickest  dark- 
ness. It  refers  undoubtedly  to  the 
place  of  future  punishment,  which  is 
often  represented  as  a  place  of  intense 
darkness.  See  Notes  on  Matt.  viii.  12. 
When  it  is  said  that  this  is  reserved 
for  them,  it  means  that  it  is  prepared 
for  them,  or  is  kept  in  a  state  of  readi- 
ness to  receive  them.  It  is  like  a  jail 
or  penitentiary  which  is  built  in  antici- 
pation that  there  will  be  criminals,  and 
with  the  expectation  that  there  will  be 
use  for  it.  So  God  has  constructed  the 
great  prison-house  of  the  universe,  the 
world  where  the  wicked  are  to  dwell, 
with  the  knowledge  that  there  would 
be  occasion  for  it ;  and  so  he  keeps  it 
from  age  to  age  that  it  may  be  ready  to 
receive  the  wicked  when  the  sentence 
of  condemnation  shall  be  passed  upon 
them.  Comp.  Matt.  xxv.  41.  The 
word  for  ever  is  a  word  which  denotes 
properly  eternily  (ftj  alCiva),  and  is 
such  a  word  as  could  not  have  been 
used  if  it  had  been  meant  that  they 
would  not  suffer  for  ever.  Corap.  Notes 
Matt.  xxv.  46. 

18.  For  when  they  speak  great 
swelling  words  of  vanity.  When  they 
make  great  pretensions  to  wisdom  and 
learning,  or  seem  to  attach  great  im- 
portance to  what  they  say,  and  urge  it 
in  a  pompous  and  positive  manner. 
Truth  is  simple,  and  delights  in  simple 
statements.  It  expects  to  make  its  way 
by  its  own  intrinsic  force,  and  is  willing 
to  pass  for  what  it  is  worth.  Error  is 
noisy  and  declamatory,  and  hopes  to 
succeed  by  substituting  sound  for  sense. 


A.  D.  66.J 


CHAPTER  II. 


great  swelling  words  of  vanity, 
they  allure  through  the  lusts  of 
the  flesh,  through  much  wan- 
tonness, those  that  were  '  clean 


and  by  such  tones  and  arts  as  shall  in- 
duce men  to  believe  that  what  is  said  is 
true,  when  it  is  known  by  the  speaker 
to  be  false.  ^  They  allure  through  the 
lusts  of  the  flesh.  The  same  word  is 
used  here  which  in  ver.  14  is  rendered 
beguiling,  and  in  James  i.  14,  enticed. 
It  does  not  elsewhere  occur  in  the  New 
Testament.  It  means  that  they  make 
use  of  deceitful  arts  to  allure,  ensnare, 
or  beguile  others.  The  means  which 
it  is  here  said  they  employed,  were  the 
lusts  of  the  flesh ;  that  is,  they  pro- 
mised unlimited  indulgence  to  the  car- 
nal appetites,  or  taught  such  doctrines 
that  their  followers  would  feel  them- 
selves free  to  give  unrestrained  liberty  to 
such  propensities.  This  has  been  quite 
a  common  method  in  the  world,  of  in- 
ducing men  to  embrace  false  doctrines. 
IT  Through  much  wantonness.  See 
Notes  on  2  Tim.  iii.  6.  The  meaning 
here  is,  that  they  made  use  of  every 
variety  of  lascivious  arts  to  beguile 
others  under  religious  pretences.  This 
has  been  often  done  in  the  world,  for 
religion  has  been  abused  to  give  se- 
ducers access  to  the  confidence  of  the 
innocent  only  that  they  might  betray 
and  ruin  them.  It  is  right  that  for  all 
such  the  '  mist  of  darkness  should  be 
reserved  for  ever ;'  and  if  there  were 
not  a  place  of  punishment  prepared  for 
such  men,  there  would  be  defect  in  the 
moral  administration  of  the  universe. 
IT  Those  that  were  clean  escaped  from 
them  who  live  in  error.  Marg.,  for  a 
little  while.  The  difference  between 
the  margin  and  the  text  here  arises 
from  a  difference  of  reading  in  the 
Greek.  Most  of  the  later  editions  of 
the  Greek  Testament  coincide  with  the 
reading  in  the  margin  (6?i.Lyw{)  meaning 
little,  bid  a  little,  scarcely.  This 
accords  better  with  the  scope  of  the 
passage,  and  according  to  this  it  means 


escaped  from  them  who  live  in 
error. 

19  While  they  promise  them 

1  or,  for  a  little  while,  as  some  read. 


that  they  had  almost  escaped  from  the 
snares  and  influences  of  those  who  live 
in  error  and  sin.  They  had  begun  to 
think  of  their  ways  ;  they  had  broken 
off  many  of  their  evil  habits,  and  there 
was  hope  that  they  would  be  entirely 
reformed,  and  would  become  decided 
Christians,  but  they  were  allured  again 
to  the  sins  in  which  they  had  so  long 
indulged.  This  seems  to  me  to  accord 
with  the  design  of  the  passage,  and  it 
certainly  accords  with  what  frequently 
occurs,  that  those  who  are  addicted  to 
habits  of  vice  become  apparently  in- 
terested in  religion,  and  abandon  many 
of  their  evil  practices,  but  are  again 
allured  by  the  seductive  influences  of 
sin,  and  relapse  into  their  former  habits. 
In  the  case  referred  to  here  it  was  by 
professedly  religious  teachers,  and  is 
this  never  done  now?  Are  there  none, 
for  example,  who  have  been  addicted  to 
habits  of  intemperance,  who  had  been 
almost  reformed,  but  who  arc  led  back 
again  by  the  influence  of  religious 
teachers  ?  Not  directly  and  openly, 
indeed,  would  they  lead  them  into 
habits  of  intemperance.  But,,  when 
their  reformation  is  begun,  its  success 
and  its  completion  depends  on  total 
abstinence  from  all  that  intoxicates.  In 
this  condition,  nothing  more  is  neces- 
sary to  secure  their  entire  reformation 
and  safety  than  mere  abstinence  ;  and 
nothing  more  may  be  necessary  to  lead 
them  into  their  former  practices  tha^ 
the  example  of  others  who  indulge  in 
moderate  drinking,  or  than  the  doctrine 
inculcated  by  a  religious  teacher  that 
such  moderate  drinking  is  not  ct)ntrary 
to  the  spirit  of  the  Bible. 

1 9.  While  they  promise  them  liberty. 
True  religion  always  promises  and  pro- 
duces liberty  (See  Notes  on  John  viii, 
36),  but  the  particular  liberty  which 
these  persons  seem  to  have  promised 


284 


liberty,  they  themselves  are  the 
servants  of  corruption  :  for  "  of 
whom  a  man  is  overcome,  of  the 
same  is  he  brought  in  bondage. 
20  For  if  after  they  have  es- 
caped the  pollutions  of  the  world, 
through  the  knowledge  of  the 

a  Jno.  8.  34.     Ro.  6.  16. 
b  Lu.  11.  26.    He.  6.  4,  &:c. ;  10.  26,  27. 


II.  PETER.  [A.  D.  6a 

Lord  and  Saviour  Jesus  Christ. 


was  freedom  from  what  they  regarded 
as  needless  restraint,  or  from  strict  and 
narrow  views  of  religion.  ^  They 
themselves  are  the  servants  of  corrup- 
Uon.  They  are  the  slaves  of  gross 
and  corrupt  passions,  themselves  utter 
strangers  to  freedom,  and  bound  in  the 
chains  of  servitude.  These  passions 
and  appetites  have  obtained  the  entire 
mastery  over  them,  and  brought  them 
into  the  severest  bondage.  This  is 
often  the  case  with  those  who  deride 
the  restraints  of  serious  piety.  They 
are  themselves  the  slaves  of  appetite, 
or  of  the  rules  of  fashionable  life,  or 
of  the  laws  of  honour,  or  of  vicious 
indulgences.  "  He  is  a  freeman  whom 
the  truth  makes  free,  and  all  are  slaves 
besides."  Comp.  Notes  on  2  Cor.  iii. 
17.  IT  For  of  whom  a  man  is  over- 
come, &c.  Or  rather '  by  what  (9)  any 
one  is  overcome  ;'  that  is,  whatever  gets 
the  mastery  of  him,  whether  it  be  ava- 
rice, or  sensuality,  or  pride,  or  any 
form  of  error.  See  Notes  on  Rom.  vi. 
16,  where  this  sentiment  is  explained. 
20.  For  if  after  they  have  escaped 
the  pollutions  of  the  world.  This  does 
not  necessarily  mean  that  they  had 
been  true  Christians,  and  had  fallen 
*from  grace.  Men  may  outwardly  re- 
form, and  escape  from  the  open  corrup- 
tions which  prevail  around  them,  or 
which  they  had  themselves  practiced, 
and  still  have  no  true  grace  at  heart. 
1  Through  the  knowledge  of  our  Lord 
a7id  Saviour  Jesus  Christ.  Neither 
does  this  imply  that  they  were  true 
Christians,  or  that  they  had  ever  had 
•ny  saving  knowledge  of  the  Redeemer. 


they  are  again  ''  entangled  there- 
in and  overcome,  the  latter  end 
is  worse  with  them  than  the  be- 
ginning. 

21  For  it  had  been  better  '  for 
them  not  to  have  known  the  way** 

c  Mat.  11.  23,  24.     Lu.  12.  47,  48. 
d  Pr.  12.  28. 


There  is  a  knowledge  of  the  doctrines 
and  duties  of  religion  which  may  lead 
sinners  to  abandon  their  outward  vices, 
which  has  no  connection  with  saving 
grace.  They  may  profess  religion,  and 
may  hiow  enough  of  religion  to  under- 
stand that  it  requires  them  to  abandon 
their  vicious  habits,  and  still  never  be 
true  Christians.  IT  They  are  again 
entangled  therein  and  overcome.  The 
word  rendered  entangled  (i^rodxti) — 
from  which  is  derived  our  word  impli- 
cate— means  to  braid  in,  to  interweave  ; 
then  to  involve  in,  to  entangle.  It 
means  here  that  they  become  impli- 
cated in  those  vices  like  an  animal  that 
is  entangled  in  a  net.  IF  The  latter 
end  is  worse  with  them  than  the  begin- 
ning. This  is  usually  the  case.  A  post 
tates  become  worse  than  they  were  be- 
fore their  professed  conversion.  Re- 
formed drunkards,  if  they  go  back  to 
their  *  cups'  again,  become  more  aban- 
doned than  ever.  Thus  it  is  with  those 
who  have  been  addicted  to  any  habits 
of  vice,  and  who  profess  to  become  re- 
ligious, and  then  fall  away.  The  rea 
sons  of  this  may  be,  (1.)  That  they  are 
willing  now  to  show  to  others  that  they 
are  no  longer  under  the  restraints  by 
which  they  had  professedly  bound 
themselves  ;  (2.)  That  God  gives  them 
up  to  indulgence  with  fewer  restraints 
than  formerly ;  and  (3.)  Their  old 
companions  in  sin  may  be  at  special 
pains  to  court  their  society,  and  to  lead 
them  into  temptation,  in  order  to  ob- 
tain a  triumph  over  virtue  and  religion. 
21.  For  it  would  have  been  better 
for  them,  &c     Comp.  Notes  on  Matt. 


A.  D.  66.]  CHAPTER  11. 

of  righteousness,  than,  after  they 
have  known  it,  to  turn  from  the 
holy  commandment  delivered 
unto  them. 

22  But  it  is  happened  unto 


285 


xxvi.  24.  It  would  have  been  better 
for  them,  for  (1.)  Then  they  would 
not  have  dishonoured  the  cause  of  reli- 
gion as  they  have  now  done  ;  (2.)  They 
would  not  have  sunk  so  deep  in  profli- 
gacy as  they  now  have ;  and  (3.)  They 
would  not  have  incurred  so  aggravated 
a  condemnation  in  the  world  of  wo. 
If  men  are  resolved  on  being  wicked, 
they  had  better  never  pretend  to  be 
good.  If  they  are  to  be  cast  off  at  last, 
it  had  better  not  be  as  apostates  from 
the  cause  of  virtue  and  religion. 

22.  But  if.  has  happened  unto  them 
according  to  the  true  proverb.  The 
meaning  of  the  proverbs  h^re  quoted 
is,  that  they  have  returned  to  their  for- 
mer vile  manner  of  life.  Under  all  the 
appearances  of  reformation,  still  their 
evil  nature  remained,  as  really  as  that 
of  the  dog  or  the  swine,  and  that  na- 
ture finally  prevailed.  There  was  no 
thorough  internal  change,  any  more  than 
there  is  in  the  swine  when  it  is  washed, 
or  in  the  dog.  This  passage,  there- 
fore, would  seem  to  demonstrate  that 
'there  never  had  been  any  real  change 
of  heart,  and  of  course  there  had  been 
no  falling  away  from  true  religion.  It 
should  not,  therefore,  be  quoted  to 
prove  that  true  Christians  may  fall  from 
grace  and  perish.  The  dog  and  the 
swine  had  never  been  any  thing  else 
than  the  dog  and  the  swine,  and  these 
persons  had  never  been  any  thing  else 
than  sinners,  ff  The  dog  is  turned  to 
his  own  vomit  again.  That  is,  to  eat 
it  up.  The  passage  would  seem  to 
imply  that  whatever  pains  should  tie 
taken  to  change  the  habits  of  the  dog, 
he  would  return  to  them  again.  The 
quotation  here  is  from  Prov.  xxvi.  11 : 
"As  a  dog  returneth  to  his  vom't  eo  a 


them  according  to  the  true  pro- 
verb, "  The  dog  is  turned  to  his 
own  vomit  again  ;  and,  The  sow 
that  was  washed,  to  her  wallow- 
ing in  the  mire. 

aPr.  26.  n. 


fool  returneth  to  his  folly."  A  similar 
proverb  is  found  in  the  Rabbinical 
writers.  Of  the  truth  of  the  disgusting 
fact  here  affirmed  of  the  dog,  there  can 
be  no  doubt.  Phaedrus  (Fab.  27) 
states  a  fact  still  more  offensive  respect- 
ing its  habits.  In  the  view  of  the  Ori- 
entals, the  dog  was  reckoned  among 
the  most  vile  and  disgusting  of  all  ani- 
mals. Comp.  Deut.  xxiii.  18.  1  Sam. 
xvii.  43.  2  Sam.  iii.  8  ;  ix.  8  ;  xvi.  9. 
Matt.  vii.  6.  Phil.  iii.  2.  See  also  Ho- 
race,  1  Epis.  2.  26. 

Vixisset  canis  impurus, 
Vel  arnica  luto  sus. 

On  the  use  of  this  proverb,  see  Wet- 
stein,  in  lac.  IT  And,  The  sow  that  was 
washed,  &c.  This  proverb  is  not  found 
in  the  Old  Testament,  but  it  was  com- 
mon in  the  Rabbinical  writings,  and  is 
found  in  the  Greek  classics.  See  Wet- 
stein,  in  loc.  Its  meaning  is  plain,  and 
of  the  truth  of  what  is  affirmed  no  one 
can  have  any  doubt.  No  matter  how 
clean  the  swine  is  made  by  washing,  thi? 
would  not  prevent  it,  in  the  slightesl" 
degree,  from  rolling  in  filth  again.  It 
will  act  out  its  real  nature.  So  it  is 
with  the  sinner.  No  external  reforma- 
tion will  certainly  prevent  his  returning 
to  his  former  habits,  and  when  he  does 
return,  we  can  only  say  that  he  is  act- 
ing according  to  his  real  nature — a 
nature  which  has  never  been  changed 
any  more  than  the  nature  of  the  dog 
or  the  swine.  On  the  characteristics 
of  the  persons  referred  to  in  this  chap 
ter  (vs.  9 — 19),  see  the  Introduction, 
§3. 

This  passage  is  often  quoted  to  prove 
"  the  possibility  of  falling  from  grace^ 
and  from  a  very  high  degree  of  it  too." 


II   PETER. 


[A.  D.  66. 


But  it  is  one  of  the  last  passages  in  the 
Bible  that  should  be  adduced  to  prove 
that  doctrine.  The  true  point  of  this  pas- 
sage is  to  show  that  the  persons  referred 
to  never  were  changed ;  that  whatever 
external  reformation  might  have  occur- 
red, their  nature  remained  the  same ; 
and  that  when  they  apostatized  from 
their  outward  profession,  they  merely 
acted  out  their  nature,  and  showed  that 
in  fact  there  had  been  no  real  change. 
This  passage  will  prove — what  there 
are  abundant  facts  to  confirm  —  that 
persons  may  reform  externally,  and 
then  return  again  to  their  former  cor- 
rupt habits  ;  it  can  never  be  made  to 
prove  that  one  true  Christian  will  fall 
away  and  perish.  It  will  also  prove 
that  we  should  rely  on  no  mere  exter- 
nal reformation,  no  outward  cleansing, 
ascertain  evidence  of  piety.  Thousands 
who  have  been  externally  reformed 
have  ultimately  shown  that  they  had 
no  religion,  and  there  is  nothing  in 
mere  outward  reformation  that  can  fit 
us  for  heaven.  God  looks  upon  the 
heart ;  and  it  is  only  the  religion  that 
has  its  seat  there,  that  can  secure  our 
final  salvation. 

CHAPTER  III. 

ANALYSIS    OF    THE    CHAPTER. 

The  principal  design  of  this  chapter 
is  to  demonstrate,  in  opposition  to  the 
objections  of  scoffers,  that  the  Lord  Je- 
sus will  return  again  to  this  world  ; 
that  the  world  will  be  destroyed  by  fire, 
and  that  there  will  be  a  new  heaven 
and  a  new  earth ;  and  to  show  what 
effect  this  should  have  on  the  minds  of 
Christians.  The  chapter,  without  any 
very  exact  arrangement  by  the  author, 
essentially  consists  of  three  parts. 

I.  The  argument  of  the  objectors  to 
the  doctrine  that  the  Lord  Jesus  will 
return  to  the  world,  and  that  it  will  be 
destroyed,  vs.  1 — 4.  In  doing  this, 
the  apostle  (vs.  1,  2)  calls  their  atten- 
tion to  the  importance  of  attending  di- 
ligently to  the  things  which  had  been 
BPoken   by  the  prophets,  and   to   the 


commands  of  the  apostles,  reminding 
them  that  it  was  to  be  expected  that  in 
the  last  days  there  would  be  scoflfers 
who  would  deride  the  doctrines  of  reli- 
gion, and  who  would  maintain  that 
there  was  no  evidence  that  what  had 
been  predicted  would  be  fulfilled,  ver.  3. 
He  then  (ver.  4)  adverts  to  the  argu- 
meJit  on  which  they  professed  to  rely, 
that  there  were  no  signs  or  indications 
that  those  events  were  to  take  place  ; 
that  there  were  no  natural  causes  in 
operation  which  could  lead  to  such  re- 
sults ;  and  that  the  fact  of  the  stability 
of  the  earth  since  the  time  of  the  cre- 
ation, demonstrated  that  the  predicted 
destruction  of  the  world  could  not 
occur. 

II.  The  argument  of  Peter  in  reply 
to  this  objection  :  a  strong  affirmation 
of  the  truth  of  the  doctrine  that  the 
Lord  Jesus  will  return  ;  that  the  earth 
and  all  which  it  contains  will  be  burned 
up;  that  there  will  be  a  new  heaven 
and  a  new  earth  ;  and  the  effect  which 
the  prospect  of  the  coming  of  the  Lord 
Jesus,  and  of  the  destruction  of  the 
world  by  fire,  should  have  on  the  minda 
of  Christians,  vs.  5 — 18. 

(1.)  The  arguments  of  Peter  in  reply 
to  the  objection  from  the  long-continued 
stability  of  the  earth,  are  the  follow- 
ing: (a)  He  refers""  to  the  destruction 
of  the  old  world  by  the  flood — a  fact 
against  which  the  same  objections 
could  have  been  urged,  beforehand, 
which  are  urged  against  the  predicted 
destruction  of  the  world  by  fire.  vs.  5 
— 7.  With  just  as  much  plausibility 
it  might  have  been  urged  then  that  the 
earth  had  stood  for  thousands  of  years, 
and  that  there  were  no  natural  causes 
at  work  to  produce  that  change.  It 
might  have  been  asked  where  the  im- 
mense amount  of  water  necessary  to 
drown  a  world  could  come  from ;  and 
perhaps  it  might  have  been  argued  that 
God  was  too  good  to  destroy  a  world 
by  a  flood.  Every  objection  which 
could  be  urged  to  the  destruction  of 
the    world    by  fire,   could    have   been 


A.  D.  66.] 


CHAPTER  m. 


CHAPTER  III. 
^FHIS  second  epistle,  beloved, 
-L    I  now  write  unto  you  ;   in 


urged  to  its  destruction  by  water ;  and 
as,  in  fact,  those  objections,  as  tiie  event 
showed,  would  have  had  no  real  force, 
so  they  should  be  regarded  as  having 
no  real  force  now.  (6)  No  argument 
against  this  predicted  event  can  be  de- 
rived from  the  fact  that  hundreds  and 
thousands  of  years  are  sutfered  to  elapse 
before  the  fulfilment  of  the  predictions. 
vs.  8,  9.  What  seems  long  to  men  is  not 
long  to  God.  A  thousand  years  with 
him,  in  reference  to  this  point,  are  as 
one  day.  He  does  not  measure  time  as 
men  do.  They  soon  die  ;  and  if  they 
cannot  execute  their  purpose  in  a  brief 
period,  they  cannot  at  all.  But  this 
cannot  apply  to  God.  He  has  infinite 
ages  in  which  to  execute  his  purposes, 
and  therefore  no  argument  can  be  de- 
rived from  the  fact  that  his  purposes 
are  long  delayed,  to  prove  that  he  will 
not  execute  them  at  all.  (c)  Peter  says 
(vs.  15,  seq.)  that  the  delay  which  was 
observed  in  executing  the  plans  of  God 
should  not  be  interpreted  as  a  proof 
that  they  would  never  be  accomplished, 
but  as  an  evidence  of  his  long-suffering 
and  patience  ;  and  in  illustration  of  this, 
he  refers  to  the  writings  of  Paul,  in 
which  he  says  that  the  same  sentiments 
were  advanced.  There  were,  indeed, 
he  says,  in  those  writings  some  things 
which  were  hard  to  be  understood ;  but 
on  this  point  they  were  plain. 

(2.)  A  strong  aflftrmation  of  the  truth 
of  the  doctrine,  vs.  9,  10,  13.  He  de- 
clares  that  these  events  will  certainly 
occur,  and  that  they  should  be  expected 
to  take  place  suddenly,  and  without  any 
pre-intimations  of  their  approach — as 
the  thief  comes  at  night  without  an- 
nouncing his  coming. 

(3.)  The  practical  suggestions  which 
Peter  intersperses  in  the  argument  illus- 
trative of  the  effect  which  these  consi- 
derations should  have  on  the  mind,  are 
among  the  most  important  parts  of  the 


both  which  I  stir  up  your  pure 
minds  by  way  of  remembrance 


chapter:  (1.)  We  should  be  holy,  de- 
vout, and  serious,  ver.  11.  (2.)  Wo 
should  look  forward  with  deep  interest  to 
the  new  heavens  and  earth  which  are  to 
succeed  the  present,  ver.  12.  (3.)  We 
should  be  diligent  and  watchful,  that 
we  may  be  found  on  the  return  of  the 
Saviour  '  without  spot  and  blameless.' 
ver.  14.  (4.)  We  should  be  cautious 
that  we  be  not  seduced  and  led  away 
by  the  errors  which  deny  these  great 
doctrines  (ver.  17) ;  and  (5.)  We 
should  grow  in  grace,  and  in  the 
knowledge  of  the  Lord  Jesus  Christ, 
ver.  18. 

1.  This  second  epistle,  beloved,  1 
now  write  unto  you.  This  expression 
proves  that  he  had  written  a  former 
epistle,  and  that  it  was  addressed  to 
the  same  persons  as  this.  Comp.  In- 
tro., §  3.  '^  In  both  which  1  stir  up 
your  pure  minds,  &c.  That  is,  the 
main  object  of  both  epistles  is  the  same 
— to  call  to  your  remembrance  import- 
ant truths  which  you  have  before  heard, 
but  which  you  are  in  danger  of  forget 
ting,  or  from  which  you  are  in  danger 
of  being  turned  away  by  prevailing  er- 
rors. Comp.  Notes  on  ch.  i.  12 — 15. 
The  word  rendered  pure  (dXixpiv^i) 
occurs  only  here  and  in  Phil.  i.  10, 
where  it  is  rendered  sincere.  The 
word  properly  refers  to  that  which  may 
be  judged  of  in  sunshine;  then  it 
means  clear,  manifest ;  and  then  sin- 
cere,  pure — as  that  in  which  there  is 
no  obscurity.  The  idea  here,  perhaps, 
is,  that  their  minds  were  open,  frank, 
candid,  sincere,  rather  than  that  they 
were  pure.  The  apostle  regarded  them 
as  disposed  to  see  the  truth,  and  yet  as 
liable  to  be  led  astray  by  the  plausible 
errors  of  others.  Such  minds  need  to 
have  truths  often  brought  fresh  to  their 
remembrance,  though  they  are  truths 
with  which  they  had  before  been  fami« 
liar. 


288 


II.  PETER. 


[A.D.66. 


2  That  •  ye  may  be  mindful 
of  the  words  which  were  spoken 
before ''  by  the  holy  prophets,  and 
of  the  commandment  of  us  the 
apostles  of  the  Lord  and  Saviour  : 


3.  That  ye  may  be  mindful  of  the 
ivcrds.  Of  the  doctrines  ;  the  truths  ; 
the  prophetic  statements.  Judo  (ver. 
18)  says  that  it  had  been  foretold  by 
the  apostles,  that  in  the  last  days  there 
would  be  scoffers.  Peter  refers  to  the 
instructions  of  the  apostles  and  prophets 
in  general,  though  evidently  designing 
that  his  remarks  should  bear  particu- 
larly on  the  fact  that  there  would  be 
scoffers.  IT  Which  were  spoken  before 
by  the  holy  prophets.  The  predictions 
of  the  prophets  before  the  advent  of  the 
Saviour,  respecting  his  character  and 
work.  Peter  had  before  appealed  to 
them  (ch.  i.  19 — 21),  as  furnishing 
important  evidence  in  regard  to  the 
truth  of  the  Christian  religion,  and  va- 
luable instruction  in  reference  to  its 
nature.  See  Notes  on  that  passage. 
Many  of  the  most  important  doctrines 
respecting  the  kingdom  of  the  Messiah 
are  stated  as  clearly  in  the  Old  Testa- 
ment as  in  the  New  (comp.  Isa.  liii.), 
and  the  prophecies  therefore  deserve  to 
be  studied  as  an  important  part  of  di- 
vine revelation.  It  should  be  added 
here,  however,  that  when  Peter  wrote 
there  was  this  special  reason  why  he 
referred  to  the  prophets,  that  the  canon 
of  the  New  Testament  was  not  then 
completed,  and  he  could  not  make  his 
appeal  to  that.  To.  some  parts  of  the 
writings  of  Paul  he  could  and  did  ap- 
peal (vs.  15,  16),  but  probably  a  very 
small  part  of  what  is  now  the  New 
Testament  was  known  to  those  to  whom 
this  epistle  was  addressed.  IT  And  of 
the  commandment  of  us  the  apostles 
of  the  Lord  and  Saviour.  As  being 
equally  entitled  with  the  prophets  to 
state  and  enforce  the  doctrines  and  du- 
ties of  religion.  It  may  be  observed, 
that  no  man  would  have  used  this  lan- 


3  Knowing  this  first,  that  there 
shall  come  in  the  last  days  scoff- 
ers, •=  walking  after  their  own 
lusts, 

a  Jude  17,  18.         b  1  Ti.  4.  1.    2Ti.  3.  1. 
c  Is.  5.  19. 


guage  who  did  not  regard  himself  and 
his  fellow-apostles  as  inspired,  and  as 
on  a  level  with  the  prophets. 

3.  Knowing  this  first.  As  among 
the  first  and  most  important  things  to 
be  attended  to— as  one  of  the  predic- 
tions which  demand  your  special  re- 
gard. Jude  (ver.  18)  says  that  the 
fact  that  there  would  be  <  mockers  in 
the  last  time,'  had  been  particularly 
foretold  by  them.  It  is  probable  that 
Peter  refers  to  the  same  thing,  and  wo 
may  suppose  that  this  was  so  well  un- 
derstood by  all  the  apostles  that  they 
made  it  a  common  subject  of  preach- 
ing. IT  That  there  shall  come  in  the 
last  days.  In  the  last  dispensation  ; 
in  the  period  during  which  the  affairs 
of  the  world  shall  be  wound  up.  The 
apostle  does  not  say  that  that  was  the 
last  time  in  the  sense  that  the  world 
was  about  to  come  to  an  end ;  nor  is  it 
implied  that  the  period  called  <  the  last 
day'  might  not  be  a  very  long  period, 
longer  in  fact  than  either  of  the  previ- 
ous periods  of  the  world.  He  says 
that  during  that  period  it  had  been 
predicted  there  would  arise  those  whom 
he  here  calls  scoffers.  On  the  meaning 
of  the  phrase  ♦  in  the  last  days,'  as  used 
in  the  Scriptures,  see  Notes  on  Acts  ii 
17.  Heb.  i.  2.  Isa.  ii.  2.  IT  Scoffers 
In  Jude  (ver.  18)  the  same  Greek  word 
is  rendered  mockers.  The  word  means 
those  who  deride,  reproach,  ridicule. 
There  is  usually  in  the  word  the  idea 
of  contempt  or  malignity  towards  an 
object.  Here  the  sense  seems  to  be 
that  they  would  treat  with  derision  or 
contempt  the  predictions  respecting  the 
advent  of  the  Saviour,  and  the  end  of 
the  world.  It  would  appear  probable 
that  there  was  a  particular  or  definite 
class  of  men  referred  to ;  a  class  who 


A.  D.  66.] 

4  And  saying,  Where  "  is  the 
promise  of  his  coming  I  for  since 

a  Je.  17.  15.    Eze.  12.  22-27.    Mat.  24.  48. 


CHAPTER  nr. 


289 


would  hold  peculiar  opinions,  and  who 
would  urge  plausible  objections  against 
the  fulfilment  of  the  predictions  re- 
specting the  end  of  the  world,  and  the 
second  coming  of  the  Saviour — for  those 
are  the  points  to  which  Peter  particu- 
larly refers.  It  scarcely  required  in- 
spiration to  foresee  that  there  would  be 
scoffers  in  the  general  sense  of  the 
term — for  they  have  so  abounded  in 
every  age  that  no  one  would  hazard 
much  in  saying  that  they  would  be 
found  at  any  particular  time;  but  the 
eye  of  the  apostle  is  evidently  on  a 
particular  class  of  men,  the  special  form 
of  whose  reproaches  would  be  the  ridi- 
cule of  the  doctrines  that  the  Lord  Je- 
sus would  return ;  that  there  would  be 
a  day  of  judgment;  that  the  world 
would  be  consumed  by  fire,  &c.  Arch- 
bishop Tillotson  explains  this  of  the 
Carpocratians,  a  large  sect  of  the  Gnos- 
tics, who  denied  the  resurrection  of  the 
dead,  and  the  future  judgment.  ^  Wa/k- 
ing  after  their  own  lusts.  Living  in 
the  free  indulgence  of  their  sensual  ap- 
petites. See  Notes  on  ch.  ii.  10,  12, 
14,  18,  19. 

4.  And  saying.  Where  is  the  pro- 
mise of  his  coming  ?  That  is,  either, 
Where  is  the  fulfilment  of  that  pro- 
mise;  or.  Where  are  the  indications 
or  signs  that  he  will  come  1  They 
evidently  meant  to  imply  that  the  pro- 
mise had  utterly  failed  ;  that  there  was 
not  the  slightest  evidence  that  it  would 
be  accomplished ;  that  they  who  had 
believed  this  were  entirely  deluded.  It 
is  possible  that  some  of  the  early  Chris- 
tians, even  in  the  time  of  the  apostles, 
had  undertaken  to  fix  the  time  when 
these  events  would  occur,  as  many 
have  done  since,  and  that  as  that^ixme 
had  passed  by  they  inferred  that  the 
prediction  had  utterly  failed.  But 
whether  this  were  so  or  not,  it  was 


the  fathers  fell  asleep,  all  things 
continue  as  they  totre  from  the 
besfinninsf  of  the  creation. 


easy  to  allege  that  the  predictions  re- 
specting the  second  coming  of  the  Sa- 
viour seemed  to  imply  that  the  end  of 
the  world  was  near,  and  that  there 
were  no  indications  that  they  would  be 
fulfilled.  The  laws  of  nature  were 
uniform  as  they  had  always  been,  and 
the  alleged  promises  had  failed.  IT  For 
since  ike  fathers  fell  asleep.  Since 
they  died — death  being  often,  in  the 
Scriptures,  as  elsewhere,  represented 
as  sleep.  Notes  on  John  xi.  11.  1  Cor. 
xi.  30.  This  reference  to  the  '  fathers,' 
by  such  scoffers,  was  probably  designed 
to  be  ironical  and  contemptuous.  'Per- 
haps the  meaning  may  be  thus  ex- 
pressed .  '  Those  old  men,  the  prophets, 
indeed  foretold  this  event.  They  were 
much  concerned  and  troubled  about  it; 
and  their  predictions  alarmed  others, 
and  filled  their  bosoms  with  dread. 
They  looked  out  for  the  signs  of  the 
end  of  the  world,  and  expected  that 
that  day  was  drawing  near.  But  those 
good  men  have  died.  They  lived  to 
old  age,  and  then  died  as  others  ;  and 
since  they  have  departed,  the  affairs  of 
the  world  have  gone  on  very  much  as 
they  did  before.  The  earth  is  suffered 
to  have  rest,  and  the  laws  of  nature 
operate  in  the  same  way  that  they  al- 
ways did.'  It  seems  not  improbable 
that  the  immediate  reference  in  the 
word  fathers  is  not  to  the  prophets  of 
former  times,  but  to  aged  and  pious 
men  of  the  times  of  the  apostles,  who 
had  dwelt  much  on  this  subject,  and 
who  had  made  it  a  subject  of  conversa- 
tion and  of  preaching.  Those  old 
men,  said  the  scoffing  objector,  have 
died  like  others,  and,  notwithstanding 
their  confident  predictions,  things  now 
move  on  as  they  did  from  the  begin- 
ning. IT  All  things  continue  as  they 
were  from  the  beginning  of  the  cre- 
ation.    That  is,  the  laws  of  nature  are 


290 


II.  PETER. 


[A.  D.  60. 


5  For  this  they  willingly  are 
ignorant  of,  that  "  by  the  word 
of  God  th»  heavens  were  of  old, 


fixed  and  settled.  The  argument  here 
—for  it  was  doubtless  designed  to  be 
an  argument — is  based  on  the  stability 
of  the  laws  of  nature,  and  the  uniformity 
of  the  course  of  events.  Thus  far  all 
these  predictions  had  failed.  Things 
continued  to  go  on  as  they  had  always 
done.  The  sun  rose  and  set ;  the  tides 
ebbed  and  flowed  ;  the  seasons  followed 
each  other  in  the  usual  order ;  one 
generation  succeeded  another,  as  had 
always  been  the  case  ;  and  there  was 
every  indication  that  those  laws  would 
continue  to  operate  as  they  had  always 
done.  This  argument  for  the  stability 
of  tfie  earth,  and  against  the  prospect 
of  the  fulfilment  of  the  predictions  of 
the  Bible,  would  have  more  force  with 
many  minds  now  than  it  had  then,  for 
eighteen  hundred  years  more  have 
rolled  away,  and  the  laws  o!  nature 
remain  the  same.  Meantime,  the  ex- 
pectations of  those  who  have  believed 
that  the  world  was  coming  to  an  end 
have  been  disappointed;  the  time  set 
for  this  by  many  interpreters  of  Scrip- 
ture has  passed  by  ;  men  have  looked 
out  in  vain  for  the  coming  of  the  Sa- 
viour, and  sublunary  affairs  move  on 
as  they  always  have  done.  Still,  there 
are  no  indications  of  the  coming  of  the 
Saviour;  and  perhaps  it  would  be  said 
that  the  farther  men  search,  by  the  aid 
of  science,  into  the  laws  of  nature,  the 
more  they  become  impressed  with  their 
stability,  and  the  more  firmly  they  are 
convinced  of  the  improbability  that  the 
world  will  be  destroyed  in  the  manner 
in  which  it  is  predicted  in  the  Scrip- 
tures that  it  will  be.  The  specious 
and  plausible  objection  arising  from 
this  source,  the  apostle  proposes  to  meet 
in  the  following  verses. 

6.  For  this  they  willingly  are  ig- 
norant of.  hav^vn  yap  dvr'ovs  toiito 
^Xoi/tttj.  There  is  some  considerable 
variety  in  the  translation  of  this  pas- 


and  the  earth  *  standing  out  of 
the  water  ^  and  in  the  water ; 

a  Ge.  1.  6,  9.         i  consisting.         b  Ps.  24.  2. 


sage.  In  our  common  version  the 
Greek  word  QtaXovta^)  is  rendered  aa 
if  it  were  an  adverb,  or  as  if  it  referred 
to  their  ignorance  in  regard  to  the 
event,  meaning,  that  while  they  might 
have  known  this  fact,  they  took  no 
pains  to  do  it,  or  that  they  preferred  to 
have  its  recollection  far  from  their  minds. 
So  Beza  and  Luther  render  it.  Others, 
however,  take  it  as  referring  to  what 
follows,  meaning,  'being  so  minded; 
being  of  that  opinion;  or  affirming.' 
So  Bloomfield,  Robinson  (Lex.),  Mede, 
Rosenmiiller,  &c.  According  to  this 
interpretation  the  sense  is,  '  They  who 
thus  will  or  think;  that  is,  they  who 
hold  the  opinion  that  all  things  will 
continue  to  remain  as  they  were,  are 
ignorant  of  this  fact  that  things  have 
not  always  thus  remained  ;  that  there 
has  been  a  destruction  of  the  world 
once  by  water.'  The  Greek  seems 
rather  to  demand  this  interpretation, 
and  then  the  sense  of  the  passage  will 
be,  '  It  is  concealed  or  hidden  from 
those  who  hold  this  opinion,  that  the 
earth  has  been  once  destroyed.'  It  is 
implied,  whichever  interpretation  is 
adopted,  that  the  will  was  concerned  in 
it ;  that  they  were  influenced  by  that 
rather  than  by  sober  judgment  and  by 
reason  ;  and  whether  the  word  refers 
to  their  ignorance,  or  to  their  holding 
that  opinion,  there  was  obstinacy  and 
perverseness  about  it.  The  will  has 
usually  more  to  do  in  the  denial  and  re- 
jection of  the  doctrines  of  the  Bible  than 
i\\e  tin der standing  hdiS.  The  argument 
which  the  apostle  appeals  to  in  reply  to 
this  objection  is  a  simple  one.  The  ad- 
versaries of  the  doctrine  affirmed  that  the 
laws  of  nature  had  always  remained 
the  same,  and  they  affirmed  that  they 
always  would.  The  apostle  denies  the 
fact  which  they  assumed,  in  the  sense 
in  which  they  affirmed  it,  and  main- 
tains that  those  laws  have  not  been  to 


A.  D.  66.]  CHAPTER  111. 

6  Whereby    the    world    that 

aGe.7.  11. 


stable  and  uniform  that  the  world  has 
never  been  destroyed  by  an  overwhelm- 
ing visitation  from  God.  It  has  been 
destroyed  by  a  flood  ;  it  may  be  again 
by  fire.  There  was  the  same  improba- 
bility that  the  event  would  occur,  so  far 
as  the  argument  from  the  stability  of 
the  laws  of  nature,  is  concerned,  in 
the  one  case  that  there  is  in  the  other, 
and  consequently  the  objection  is  of  no 
force.  H  That  by  the  word  of  God. 
By  the  command  of  God.  '  He  spake, 
and  it  was  done.'  Comp.  Gen.  i.  6,  9. 
Ps.  xxxiii.  9.  The  idea  here  is,  that 
every  thing  depends  on  his  word  or 
will.  As  the  heavens  and  the  eai^th 
were  originally  made  by  his  command, 
so  by  the  same  command  they  can  be 
destroyed.  ^  The  heavens  were  of  old. 
The  heavens  were  formerly  made.  Gen. 
i.  1.  The  word  heaven  in  the  Scrip- 
tures sometimes  refers  to  the  atmos- 
phere, sometimes  to  the  starry  worlds 
as  they  appear  above  us,  and  sometimes 
to  the  exalted  place  where  God  dwells. 
Here  it  is  used,  doubtless,  in  the  popu- 
lar signification,  as  denoting  the  heavens 
as  they  appear,  embracing  the  sun, 
moon,  and  stars.  ^  And  the  earth, 
standing  out  of  the  water,  and  in  the 
water.  Marg.,  consisting.  Gr.,  svpsa- 
ftt^a.  The  Greek  word,  when  used  in 
an  intransitive  sense,  means  to  stand 
with,  or  together;  then  tropically,  to 
place  together,  to  constitute,  place, 
bring  into  existence.  Robinson.  The 
idea  which  our  translators  seem  to  have 
had  is,  that,  in  the  formation  of  the 
earth,  a  part  was  out  of  the  water,  and 
a  part  under  the  water,  and  that  the 
former,  or  the  inhabited  portion,  be- 
came entirely  submerged,  and  that  thus 
the  inhabitants  perished.  This  was 
not,  however,  probably  the  idea  of 
Peter.  He  doubtless  has  reference  to 
the  account  given  in  Gen.  i.  of  the 
creation  of  the  earth,  in  which  water 
performed  «o  iimportant  a  part.     The 


291 

then  was,  being  ovei  flowed  with 
water, "  perished : 


thought  in  his  mind  seems  to  have  been, 
that  tvafer  entered  materially  into  the 
formation  of  the  earth,  and  that  in  its 
very  origin  there  existed  the  means  by 
which  it  was  afterwards  destroyed. 
The  word  which  is  rendered  ^standing' 
should  rather  be  rendered  consisting  of, 
or  constituted  of,-  and  the  meaning  is, 
that  the  creation  of  the  earth  was  the 
result  of  the  divine  agency  acting  on 
the  mass  of  elements  which  in  Genesis 
is  called  waters.  Gen.  1,  2,  6,  7,  9. 
There  was  at  first  a  vast  fluid,  an  im- 
mense unformed  collection  of  materials, 
called  vjaters,  and  from  that  the  earth 
arose.  The  point  of  time,  therefore, 
in  which  Peter  looks  at  the  earth  here 
is  not  when  the  mountains,  and  conti- 
nents, and  islands,  seem  to  be  standing 
partly  out  of  the  water  and  partly  in 
the  water,  but  when  there  was  a  vast 
mass  of  materials  called  waters  from 
which  the  earth  was  formed.  The 
phrase  <  out  of  the  water'  (si  vSafoj) 
refers  to  the  origin  of  Uhe  earth.  It 
was  formed  from,  or  out  of,  that  mass. 
The  phrase  '  in  the  water'  (8l  v8atoi) 
more  properly  means  through  or  by 
It  does  not  mean  that  the  earth  stood 
in  the  water  in  the  sense  that  it  wa* 
partly  submerged;  but  it  means  n(X 
only  that  the  earth  arose  from  that 
mass  that  is  called  water  in  Gen.  i., 
but  that  that  mass  called  water  was  in 
fact  the  grand  material  out  of  which 
the  earth  was  formed.  It  was  through 
or  by  means  of  that  vast  mass  of 
mingled  elements  that  the  earth  was 
made  as  it  was.  Every  thing  arose 
out  of  that  chaotic  mass ;  through 
that,  or  by  means  of  that,  all  things 
were  formed,  and  from  the  fact  thaf 
the  earth  was  thus  formed  out  of  the 
water,  or  that  water  entered  so  essen- 
tially into  its  formation,  there  existed 
causes  which  ultimately  resulted  in  the 
deluge. 

6.  Whereby.  Ai  wj;.  Through  which, 


292  II.  PETER.  [A.  D.  66. 

7  But  the   heavens   and    the  earth  which   are   now,    by    the 


or  by  means  of  which.  The  pronoun 
here  is  in  the  plural  number,  and  there 
has  been  much  difference  of  opinion  as 
to  what  it  refers.  Some  suppose  that 
it  refers  to  the  heavens  mentioned  in 
the  preceding  verse,  and  to  the  fact 
that  the  windows  of  heaven  were 
opened  in  the  deluge  (^Doddridge) ; 
others  that  the  Greek  phrase  is  taken 
in  the  sense  of  (6t6)  whence.  Wet- 
stein  supposes  that  it  refers  to  the 
♦heavens  and  the  earth.'  But  the 
most  obvious  reference,  though  the 
plural  number  is  used,  and  the  word 
water  in  the  antecedent  is  in  the  sin- 
gular, is  to  water.  The  fact  seems  to 
be  that  the  apostle  had  the  waters  men- 
tioned in  Genesis  prominently  in  his 
eye,  and  meant  to  describe  the  effect 
produced  by  those  waters.  He  has 
also  twice,  in  the  same  sentence,  re- 
ferred to  water — '  out  of  the  water  and 
in  the  water.''  It  is  evidently  to  these 
waters  mentioned  in  Genesis,  out  of 
which  the  world  was  originally  made, 
that  he  refers  here.  The  world  was 
formed  from  that  fluid  mass;  by  these 
waters  which  existed  when  the  earth 
was  made,  and  out  of  which  it  arose, 
it  was  destroyed.  The  antecedent  to 
the  word  in  the  plural  number  is  rather 
that  which  was  in  the  mind  of  the 
writer,  or  that  of  which  he  was  think- 
ing, than  the  word  which  he  had  used. 
IT  The  world  that  then  was.  Sec.  In- 
cluding all  its  inhabitants.  Rosen- 
miillyr  supposes  that  the  reference  here 
is  to  some  universal  catastrophe  which 
occurred  before  the  deluge  in  the  time 
of  Noah,  and  indeed  before  the  earth 
was  fitted  up  in  its  present  form,  as 
described  by  Moses  in  Gen.  i.  It  is 
rendered  more  than  probable,  by  the  re- 
searches of  geologists  in  modern  times, 
that  such  changes  have  occurred,  but 
there  is  no  evidence  that  Peter  was  ac- 
quainted with  them,  and  his  purpose 
did  not  require  that  he  should  refer  to 
them.   All  that  his  argument  demanded 


was  the  fact  that  the  world  had  been 
once  destroyed,  and  that  therefore  there 
was  no  improbability  in  believing  that 
it  would  be  again.  They  who  main- 
tained that  the  prediction  that  the  earth 
would  be  destroyed  was  improbable, 
affirmed  that  there  were  no  signs  of 
such  an  event ;  that  the  laws  of  nature 
were  stable  and  uniform;  and  that  as 
those  laws  had  been  so  long  and  so 
uniformly  unbroken,  it  was  absurd  to 
believe  that  such  an  event  could  occur. 
To  meet  this,  all  that  was  neceswaiy 
was  to  show  that,  in  a  case  where  the 
same  objections  substantially  might  be 
urged,  it  had  actually  occurred  that  the 
world  had  been  destroyed.  There  was, 
in  itself  considered,  as  much  improba- 
bility in  believing  that  the  world  could 
be  destroyed  by  water  as  that  it  would 
be  destroyed  by  fire,  and  consequently 
the  objection  had  no  real  force.  Not- 
withstanding the  apparent  stability  of 
the  laws  of  nature,  the  world  had  been 
once  destroyed,  and  there  is,  therefore, 
no  improbability  that  it  may  be  again. 
On  the  objections,  which  might  have 
been  plausibly  urged  against  the  flood, 
see  Notes  on  Heb.  xi.  7. 

7.  But  the  heavens  and  the  earth 
which  are  noio.  As  they  now  exist. 
There  is  no  difficulty  here  respecting 
what  is  meant  by  the  word  earth,  but 
it  is  not  so  easy  to  determine  precisely 
how  much  is  included  in  the  word 
heavens.  It  cannot  be  supposed  to 
mean  heaven  as  the  place  where  God 
dwells ;  nor  is  it  necessary  to  suppose 
that  Peter  understood  by  the  word  all 
that  would  now  be  implied  in  it,  as 
used  by  a  modern  astronomer.  The 
word  is  doubtless  employed  in  a  popular 
signification,  referring  to  the  heavens 
as  they  appear  to  the  eye,-  and  the 
idea  is,  that  the  conflagration  would 
not  only  destroy  the  earth,  but  would 
change  the  heavens  as  they  now  appear 
to  us.  If,  in  fact,  the  earth  with  its 
atmosphe)re  should   be  subjected  to  a 


A.  D.  66.1  CHAPTER  III. 

same  word  are  kept  in  store,  re- 
served unto  fire  "^  against  the  day 

a  Ps.  50.  3.     Zep.  3.  8.    2  Th.  1.  8. 


universal"  conflagration,  all  that  is  pro- 
perly implied  in  what  is  here  said  by 
Peter  would  occur.  IT  By  the  same 
Ufvrd.  Dependent  solely  on  the  will 
of  God.  He  has  only  to  give  com- 
mand, and  all  will  be  destroyed.  The 
laws  of  nature  have  no  stability  inde- 
pendent of  his  will,  and  at  his  pleasure 
all  things  could  be  reduced  to  nothing 
as  easily  as  they  were  made.  A  single 
word,  a  breath  of  command,  from  one 
Being,  a  Being  over  whom  we  have  no 
control,  would  spread  universal  desola- 
tion through  the  heavens  and  the  earth. 
Notwithstanding  the  laws  of  nature,  as 
they  are  called,  and  the  precision,  uni- 
formity, and  power  with  which  they  ope- 
rate, the  dependence  of  the  universe  on 
the  Creator  is  as  entire  as  though  there 
were  no  such  laws.  ?nd  as  though  all 
were  conducted  by  the  mere  will  of  the 
Most  High,  irrespective  of  such  laws. 
In  fact,  those  laws  have  no  etficiency 
of  their  own,  but  are  a  mere  statement 
of  the  way  in  which  God  produces  the 
changes  which  occur,  the  methods  by 
which  he  operates  who  '  works  all  in 
all.'  At  any  moment  he  could  sus- 
pend them  ;  that  is,  he  could  cease  to 
act,  or  withdraw  his  efficiency,  and  the 
universe  would  cease  to  be.  IT  Are 
kept  in  store.  Gr.,  '  are  treasured  up.' 
The  allusion  in  the  Greek  word  is  to 
any  thing  that  is  treasured  up,  or  re- 
served for  future  use.  The  apostle  does 
not  say  that  this  is  the  on/i/  purpose  for 
which  the  heavens  and  the  earth  are 
preserved,  but  that  this  is  one  object,  or 
this  is  one  aspect  in  which  the  subject 
may  be  viewed.  They  are  like  treasure 
reserved  for  future  use.  IT  Reserved 
unto  fire.  Reserved  or  kept  to  be 
burned  up.  See  Notes  on  ver.  10.  The 
first  mode  of  destroying  the  world  was 
by  water,  the  next  will  be  by  fire. 
That  the  world  would  at  some  period 
be  destroyed  by  fire  was  a  commin 
26* 


of  judgment  and  perdition  of  un- 
godly men. 


opinion  among  the  ancient  philosophers, 
especially  the  Greek  Stoics.  What 
was  the  foundation  of  that  opinion,  or 
whence  it  was  derived,  it  is  impossible 
now  to  determine,  but  it  is  remarkable 
that  it  should  have  accorded  so  entirely 
with  the  statements  of  the  New  Testa- 
ment. The  authorities  in  proof  that 
this  opinion  was  entertained  may  be 
seen  in  Wetstein,  in  loc.  See  Seneca, 
N.  Q.  iii.  28 ;  Cic.  N.  D.  ii.  46 ;  Sim- 
plicius  in  Arist.  de  Coelo  i.  9  ;  Euse- 
bius  P.  XV.  18.  It  is  quite  remarkable 
that  there  have  been  among  the  heathen 
in  ancient  and  modern  times  so  many 
opinions  that  accord  with- the  statements 
of  revelation — opinions,  many  of  them 
which  could  not  have  been  founded  on 
any  investigations  of  science  among 
them,  and  which  must,  therefore,  have 
been  either  the  result  of  conjecture,  or 
handed  down  by  tradition.  Whatever 
may  have  been  their  origin,  the  fact 
that  such  opinions  prevailed  and  were 
believed,  may  be  allowed  to  have  some 
weight  in  showing  that  the  state- 
ments in  the  Bible  are  not  improbable. 
^Against  the  d!ay  of  judgment  and 
perdition  of  ungod/i/  men.  The  world 
was  destroyed  by  a  flood  on  account  of 
the  wickedness  of  its  inhabitants.  It 
would  seem  from  this  passage  that  it 
will  be  destroyed  by  fire  with  reference 
to  the  same  cause;  at  least,  that  its  de- 
struction by  fire  will  involve  the  perdi- 
tion of  wicked  men.  It  cannot  be  in- 
ferred from  this  passage  that  the  world 
will  be  as  wicked  at  the  general  con- 
flagration as  it  was  in  the  time  of  Noah, 
but  the  idea  in  the  mind  of  Peter  seems 
to  have  been,  that  in  the  destruction  of 
the  world  by  fire  the  perdition  of  the 
wicked  will  be  involved,  or  will  at 
that  time  occur.  It  also  seems  to  be 
implied  that  the  fire  will  accomplish  an 
important  agency  in  that  destruction, 
as  the  water  did  on  the  old  world.     H 


294 


II.  PETER. 


[A.D.  66. 


8  But,  beloved,  be  not  igno- 
rant of  tliis  one  thing,  that  one 
day  is  with  the  Lord  as  a  thou- 

g  Ps.  90.  4. b  Ha.  2.  3. 

is  not  said,  in  the  passage  before  us, 
whether  those  to  be  destroyed  will  be 
living  at  that  time,  or  will  be  raised 
up  from  the  dead,  nor  have  we  any 
means  of  determining  what  was  the 
idea  of  Peter  on  that  point.  All  that 
the  passage  essentially  teaches  is,  that 
the  world  is  reserved  now  with  refer- 
ence to  such  a  consummation  by  fire; 
that  is,  that  there  are  elements  kept  in 
store  that  may  be  enkindled  into  a  uni- 
versal conflagration,  and  that  such  a 
conflagration  will  be  attended  with  the 
destruction  of  the  wicked. 

8.  But,  beloved,  be  not  ignorant  of 
this  one  thing,  that  one  day  is  ivith 
the  Lord  as  a  thousand  years.  This 
(vs.  8,  9)  is  the  second  consideration 
by  which  the  apostle  meets  the  objec- 
tion of  scoffers  against  the  doctrine  of 
the  second  coming  of  the  Saviour.  The 
objection  was,  that  much  time,  and 
perhaps  the  time  which  had  been  sup- 
posed to  be  set  for  his  coming,  had 
passed  away,  and  still  all  things  re- 
mained as  they  were.  The  reply  of 
the  apostle  is,  that  no*  argument  could 
be  drawn  from  this,  for  that  which  may 
seem  to  be  a  long  time  to  us  is  a  brief 
period  with  God.  In  the  infinity  of 
his  own  duration  there  is  abundant 
time  to  accomplish  his  designs,  and  it 
can  make  no  difference  with  him 
whether  they  are  accomplished  in 
one  day  or  extended  to  a  thousand 
years.  Man  has  but  a  short  time  to 
live,  and  if  he  does  not  accomplish  his 
purposes  in  a  very  brief  period,  he  never 
will.  But  it  is  not  so  with  God.  He 
always  lives,  and  we  cannot,  therefore, 
infer,  because  the  execution  of  his 
purposes  seems  to  be  delayed,  that  they 
are  abandoned.  With  him  who  al- 
ways lives  it  will  be  as  easy  to  accorp- 
plish  them  at  a  far  distant  period  as 
now.     If  it  is  his  pleasure  to  accom- 


sand   years,    and   a   "  thousand 
years  as  one  day. 

9  The  Lord  is  not  slack  *  con- 
cerning   his   promise,    as    some 


plish  them  in  a  smgle  day,  he  can 
do  it;  if  he  chooses  that  the  execu- 
tion shall  be  deferred  to  a  thousand 
years,  or  that  a  thousand  years  shall  be 
consumed  in  executing  them,  he  has 
power  to  carry  them  onward  through 
what  seems  to  us  to  be  so  vast  a  dura- 
tion. The  wicked,  therefore,  cannot 
infer  that  they  will  escape  because 
their  punishment  is  delayed  ;  nor  should 
the  righteous  fear  that  the  divine  pro- 
mises will  fail  because  ages  pass  away 
before  they  are  accomplished.  The 
expression  here  used,  that  »  one  day  is 
with  the  Lord  as  a  thousand  years,'  &c., 
is  common  in  the  Rabbinical  writings. 
SeeWetstein  inloc.  A  similar  thought 
occurs  in  Ps.  xc.  4  :  "  For  a  thousand 
years  in  thy  sight  are  but  as  yesterday 
when  it  is  past,  and  as  a  watch  in  the 
night." 

9.  The  Lord  is  not  slack  concerning 
his  promise.  That  is,  it  should  not  be 
inferred  because  his  promise  seems  to 
be  long  delayed  that  therefore  it  will 
fail.  When  men,  after  a  considerable 
lapse  of  time,  fail  to  fulfil  their  engage- 
ments, we  infer  that  it  is  because  they 
have  changed  their  plans,  or  because 
they  have  forgotten  their  promises,  or 
because  they  have  no  aL'lity  to  perform 
them,  or  because  there  is  a  want  of 
principle  which  makes  them  regardless 
of  their  obligations.  But  no  such  in- 
ference can  be  drawn  from  the  ap- 
parent delay  of  the  fulfilment  of  the 
divine  purposes.  Whatever  may  be 
the  reasons  why  they  seem  to  be  de- 
ferred, we  may  be  sure  that  it  is  from 
no  such  causes  as  these.  IT  As  some 
men  count  slackness.  It  is  probable 
that  the  apostle  here  had  his  eye  on 
some  professing  Christians  who  had 
become  disheartened  and  impatient,  and 
who,  from  the  delay  in  regard  to  the 
coming  of  the  Lord  Jesu^^  and  from  th« 


A.D.66.]  CHAPTER  III. 

men    count   slackness ;    but    is 
lorig-sufFering  "  to  us-ward,  not 

a  Ps.  86.  15.    Is.  30.  18.        b  Eze.  33.  11. 
c  1  Ti.  2.  4. 


representations  of  those  who  denied  the 
truth  of  the  Christian  religion,  arguing 
from  that  delay  that  it  was  false,  be- 
gan to  fear  that  his  promised  coming 
would  indeed  never  occur.  To  such 
he  says  that  it  should  not  be  inferred 
from  his  delay  that  he  would  not  re- 
turn, but  that  the  delay  should  be  re- 
garded as  an  evidence  of  his  desire 
ihat  men  should  have  space  for  repent- 
ance, and  an  opportunity  to  secure  their 
salvation.  See  Notes  on  ver.  15.  %  But 
is  long-suffering  to  us-ward.  Toward 
us.  The  delay  should  be  regarded  as 
a  proof  of  his  forbearance,  and  of  his 
desire  that  men  should  be  saved.  Every 
sinner  should  consider  the  fact  that  he 
is  not  cut  down  in  his  sins,  not  as  a 
proof  that  God  will  not  punish  the 
wicked,  but  as  a  demonstration  that  he 
is  now  forbearing,  and  is  willing  that 
he  should  have  an  ample  opportunity 
to  obtain  eternal  life.  No  man  should 
infer  that  God  will  not  execute  his 
threatenings,  unless  he  can  look  into 
the  most  distant  parts  of  a  coming 
eternity,  and  demonstrate  that  there  is 
no  suffering  appointed  for  the  sinner 
there;  any  man  who  sins,  and  who  is 
spared  even  for  a  moment,  should  re- 
gard the  respite  as  a  proof  that  God  is 
merciful  and  forbearing  now.  |  Not 
willing  that  any  should  perish.  That 
is,  he  does  not  desire  it  or  wish  it.  His 
nature  is  benevolent,  and  he  sincerely 
desires  the  eternal  happiness  of  all,  and 
his  patience  towards  sinners  proves 
the  I  he  is  willing  that  they  should  be 
saved.  If  he  were  not  willing,  it  would 
be  easy  for  him  to  cut  them  off,  and 
exclude  them  from  hope  at  once.  This 
passage,  however,  should  not  be  adduced 
to  prove  (1.)  that  sinners  never  will  in 
fact  perish.  For  (a)  the  passage  does 
not  refer  to  what  God  will  do  as  the 
ft"^!  Judge  of  mankind,  but  to  what 


295 

willing  *  that  any  should  perish, 
but  that  all  should  "  come  to  re- 
pentance. 


are  his  feelings  and  desires  now  towards 
men.  (Jb)  One  may  have  a  sincere  de- 
sire that  others  should  not  perish,  and 
yet  it  may  be,  that,^n  entire  consistency 
with  that,  they  will  perish.  A  pare-«t 
has  a  sincere  wish  that  his  children 
should  not  be  punished,  and  yet  he 
himself  may  be  under  a  moral  necessity 
to  punish  them.  A  lawgiver  may  have 
a  sincere  wish  that  no  one  should  ever 
break  the  laws,  or  be  punished,  and  yet 
he  himself  may  build  a  prison,  and 
construct  a  gallows,  and  cause  the  law 
to  be  executed  in  a  most  rigorous  man- 
ner. A  judge  on  the  bench  may  have 
a  sincere  desire  that  no  man  should  be 
executed,  and  that  every  one  arraigned 
before  him  should  be  found  to  be  inno- 
cent, and  yet  even  he,  in  entire  accord- 
ance with  that  wish,  and  with  a  most 
benevolent  heart,  even  with  tears  in  his 
eyes,  may  pronounce  the  sentence  of 
the  law.  (c)  It  cannot  be  inferred  that 
all  that  the  heart  of  infinite  benevolence 
would  desire,  will  be  accomplished  by 
his  mere  will.  It  is  evidently  as  much 
in  accordance  with  the  benevolence  of 
God  that  no  man  should  be  miserable 
in  this  world  as  it  is  that  no  one  should 
suffer  in  the  next,  since  the  difficulty  is 
not  in  the  question  where  one  shall 
suffer,  but  in  the  fact  itself  that  any 
should  suffer,  and  it  is  just  as  much  in 
accordance  with  his  nature  that  all 
should  be  happy  here  as  that  they 
should  be  happy  hereafter.  And  yet 
no  man  can  maintain  that  the  fact 
that  God  is  benevolent  proves  t^.ut  no 
one  will  suffer  here.  As  little  will 
that  fact  prove  that  none  will  suffer  in 
the  world  to  come.  (2.)  The  passage 
should  not  be  adduced  to  prove  that 
God  has  no  purpose,  and  has  formed  no 
plan,  in  regard  to  the  destruction  of 
the  wicked.  For  (a)  the  word  here 
used  has  reference  rather  to  his  dispo- 


296 


II.  PETER. 


[A.  D.  6h. 


10  But  the  day  of  the  Lord 
will  come  as  a  thief  "in  the  night; 

a  Matt.  24.  42,  43.     Re.  16.  15. 


Bition,  or  to  his  nature,  than  to  any  act 
or  plan  ;  (b)  there  is  a  sense,  as  is  ad- 
mitted by  all,  in  which  he  does  will  the 
destruction  of  the  wicked,  to  wit,  if 
they  do  not  repent,  that  is,  if  they  de- 
serve it ;  (c)  such  an  act  is  as  incon- 
sistent with  his  general  benevolence  as 
an  eternal  purpose  in  the  matter,  since 
his  eternal  purpose  can  only  have  l>een 
to  do  what  he  actually  does,  and  if  it 
be  consistent  with  a  sincere  desire  thai 
sinners  should  he  saved  to  c?o  this,  then 
it  is  consistent  to  determine  beforehand 
to  do  it — for  to  determine  beforehand  to 
do  what  is  in  fact  right,  cannot  but  be 
a  lovely  trait  in  the  character  of  any 
one.  (3.)  The  passage  then  proves  (a) 
that  God  has  a  sincere  desire  that  men 
should  be  saved ;  (b)  that  any  purpose 
in  regard  to  the  destruction  of  sinners 
is  not  founded  on  mere  will,  or  is  not 
arbitrary;  (c)  that  it  would  be  agreeable 
to  the  nature  of  God,  and  to  his  arrange- 
ments in  the  plan  of  salvation,  if  all 
men  should  come  to  repentance,  and 
accept  the  offers  of  mercy  ;  {d)  that  if 
any  come  to  him  truly  penitent,  and 
desirous  to  be  saved,  they  will  not  be 
cast  off;  (e)  that,  since  it  is  in  accord- 
ance with  his  nature  that  he  should 
desire  that  all  men  may  be  saved,  it 
may  be  presumed  that  he  has  made  an 
arrangement  by  which  it  is  possil)le 
that  they  should  be;  and  (/)  that, 
since  this  is  his  desire,  it  is  proper  for 
the  ministers  of  religion  to  offer  sal- 
vation to  every  human  being.  Comp. 
Ezek.  xxxiii.  11. 

10.  But  the  day  of  the  Lord.  The 
day  of  the  Lord  Jesus.  That  is,  the 
day  in  which  he  will  be  manifested. 
It  is  called  his  day,  because  he  will 
then  be  the  grand  and  prominent  ob- 
ject as  the  Judge  of  all.  Comp.  Luke 
xvii.  27.  T  Will  come  us  a  thief  in 
the  night.  Unexpectedly  ;  suddenly. 
See  Notes  on  ]  Thess.  v.  2.     ^  In  the 


in  the  which  the  heavens  *  sha!l 
pass   away   with   a  great  noise, 

b  Ps.  102.  28.    Is.  51.  6.    Re.  20.  11. 


which  the  heaveiis  shall  pass  aicay 
with  a  great  noise.  That  is,  what 
seems  to  us  to  be  the  heavens.  It  can- 
not mean  that  the  holy  abode  where 
God  dwells  will  pass  away  ;  nor  need 
we  suppose  that  this  declaration  extends 
to  the  starry  worlds  and  systems  as 
disclosed  by  the  modern  astronomy. 
The  word  is  doubtless  used  in  a  popu- 
lar sense — that  is,  as  things  appear  to 
us ;  and  the  fair  interpretation  of  the 
passage  would  demand  only  such  a 
change  as  would  occur  by  the  destruc- 
tion of  this  world  by  fire.  If  a  confla- 
gration should  take  place,  embracing 
the  earth  and  its  surrounding  atmo- 
sphere, all  the  phenomena  would  occur 
which  are  here  described  ;  and,  if  this 
would  be  so,  then  this  is  all  that  can 
be  proved  to  be  meant  by  the  passage. 
Such  a  destruction  of  the  elements 
could  not  occur  without  'a  great  noise.' 
^  And  the  elements  shall  melt  with 
fervent  heat.  Gr., '  the  elements  being 
burned,  or  burning  {xavaovftsva),  shall 
be  dissolved.'  The  idea  is,  that  the 
cause  of  their  being  «  dissolved'  shall  be 
fire  ;  or  that  there  will  be  a  conflagra- 
tion extending  to  what  are  here  called 
the  '  elements,'  that  shall  produce  the 
effects  here  described  by  the  word  '  dis- 
solved.' There  has  been  much  differ- 
ence of  opinion  in  regard  to  the  mean- 
ing of  the  word  here  rendered  elements 
(aroixha).  The  word  occurs  in  the 
New  Testament  only  in  the  following 
places:  Gal.  iv.  3,  9.  2Pet.  iii.  10,  12, 
in  which  it  is  rendered  elements  ;  Col. 
ii.  8,  20,  in  which  it  is  rendered  rudi- 
ments, and  in  Heb.  v.  12,  where  it  is 
rendered  principles.  For  the  general 
meaning  of  the  word,  see  Notes  on 
Gal.  iv.  3.  The  word  denotes  the  ru- 
diments of  any  thing  ;  the  minute  parts 
or  portions  of  which  any  thing  is  com- 
posed, or  which  constitutes  the  simple 
portions  out  of  which  any  thing  growl^ 


A.  D.  66.] 


CHAPTER  ill. 


291 


«0nd  the  elements  shall  melt  with 
fervent  heat :  the  earth  also,  and 


or  of  which  it  is  compounded.  Here 
it  would  properly  denote  the  compo- 
nent parts  of  the  material  world ;  or 
those  which  enter  into  its  composition, 
and  of  which  it  is  made  up.  It  is  not 
to  be  supposed  that  the  apostle  used 
the  term  with  the  san^e  exact  signifi- 
cation with  which  a  chemist  would  use 
it  now,  but  in  accordance  with  the 
popular  use  of  the  term  in  his  day.  In 
all  ages,  and  in  all  languages,  some 
such  word,  with  more  or  less  of  scien- 
tific accuracy,  has  been  employed  to 
denote  the  piimary  materials  out  of 
which  others  were  formed,  just  as,  in 
most  languages,  there  have  been  char- 
acters or  letters  to  denote  the  element- 
ary sounds  of  which  language  is  com- 
posed. The  ancients  in  general  sup- 
posed that  the  elements  out  of  which 
all  things  were  formed,  were  four — air, 
earth,  fire,  and  water.  Modern  science 
has  entirely  overturned  this  theory,  and 
has  shown  that  these,  so  far  from  being 
simple  elements,  are  themselves  com- 
pounds; but  the  tendency  of  modern 
science  is  still  to  show  that  the  ele- 
ments of  all  things  are  in  fact  few  in 
number.  The  word,  as  here  used  oy 
Peter,  would  refer  to  the  elements  of 
things  as  then  understood  in  a  popular 
sense ;  it  would  now  not  be  an  impro- 
per word  to  be  applied  to  the  few  ele- 
ments of  which  all  things  are  composed 
as  disclosed  by  modern  chemistry.  In 
either  case  the  use  of  the  word  would 
be  correct.  Whether  applied  to  the 
one  or  the  other,  science  has  shown 
that  all  are  capable  of  combustion. 
Water,  in  its  component  parts,  is  in- 
flammable in  a  high  degree  ;  and  even 
the  diamond  has  been  shown  to  be 
combustible.  The  idea  contained  in 
the  word  <  dissolved,'  is  properly  only 
the  change  which  heat  produces.  Heat 
changes  \)[\q  forms  of  things;  dissolves 
them  into  their  elements ;  dissipates 
those  which  were  solid  by  driving  them 


the  works  that  are  therein,  shall 
be  burnt  up. 


off' into  gases;  and  produces  new  com- 
pounds, but  it  annihilates  nothing.  It 
could  not  be  demonstrated  from  thia 
phrase  that  the  world  would  be  annihi- 
lated by  fire;  it  could  be  proved  only 
that  it  will  undergo  important  changes. 
So  far  as  the  action  of  fire  is  concerned, 
the  form  of  the  earth  may  pass  away, 
and  its  aspect  be  changed  ;  but  unless 
the  direct  power  which  created  it  inter- 
poses to  annihilate  it,  the  matter  which 
now  composes  it  will  still  be  in  exist 
ence.  IT  The  earth  also,  and  the  works 
that  are  therein,  shall  be  burnt  up. 
That  is,  whether  they  are  the  works 
of  God  or  man — the  whole  vegetable 
and  animal  creation,  and  all  the  towers, 
the  towns,  the  palaces,  the  productions 
of  genius,  the  paintings,  the  statuary, 
the  books,  which  man  has  made. 

"  The  cloud-capt  towers,  the  gorgeous  pa- 
laces, 

The  solemn  temples.;  the  great  globe  it- 
self, 

And  all  that  it  inherits,  shall  dissolve. 

And,  like  the  baseless  fabric  of  a  vision, 

Leave  not  one  wreck  behind." 

The  word  rendered  '  burnt  up,'  like  the 
word  just  before  used  and  rendered 
fervent  heat — a  word  of  the  same  origin, 
but  here  intensive  —  means  that  they 
will  undergo  such  a  change  as  fire  will 
produce;  not,  necessarily,  that  the  mat- 
ter composing  them  will  be  annihilated. 
If  the  matter  composing  the  earth  is 
ever  to  be  destroyed  entirely,  it  must 
be  by  the  immediate  power  of  God,  for 
only  he  who  created  can  destroy.  There 
is  not  the  least  evidence  that  a  particle 
of  matter  originally  made  has  been  an- 
nihilated  since  the  world  began;  and 
there  are  no  fires  so  intense,  no  chemi- 
cal powers  so  mighty,  as  to  cause  a 
particle  of  matter  to  cease  wholly  to  be. 
So  far  as  the  power  of  man  is  con- 
cerned, and  so  far  as  one  portion  of 
matter  can  prey  on  another,  matter  is 
as  imperishable  as  mind,  and  neither 
can  be  destroyed  unless  God  destroys 


298 


II.  PETER. 


[A.  D.  66. 


it.  Whether  it  is  his  purpose  to  anni- 
hilate any  portion  of  the  matter  which 
he  has  made,  does  not  appear  from  his 
word ;  but  it  is  clear  that  he  intends 
that  the  universe  shall  undergo  import- 
ant changes.  As  to  the  possibility  or 
probability  of  such  a  destruction  by  fire 
as  is  here  predicted,  no  one  can  have 
any  doubt  who  is  acquainted  with  the 
disclosures  of  modern  science  in  regard 
to  the  internal  structure  of  the  earth. 
Even  the  ancient  philosophers,  from 
some  cause,  supposed  that  the  earth 
would  yet  be  destroyed  by  fire  (Notes 
on  ver.  7)  ;  and  modern  science  has 
made  it  probable  that  the  interior  of  the 
earth  is  a  melted  and  intensely  heated 
mass  of  burning  materials ;  that  the 
habitable  world  is  but  a  comparatively 
thin  crust  or  shell  over  those  internal 
fires  ;  that  earthquakes  are  caused  by 
the  vapours  engendered  by  that  heated 
mass  when  water  comes  in  contact  with 
it;  and  that  volcanoes  are  but  openings 
and  vent-holes  through  which  those 
internal  flames  make. their  way  to  the 
surface.  Whether  these  fires  will 
everywhere  make  their  way  to  the  sur- 
face and  produce  an  universal  confla- 
gration, perhaps  could  not  be  deter- 
mined by  science ;  but  no  one  can 
doubt  that  the  simple  command  of  God 
would  be  all  that  is  necessary  to  pour 
those  burning  floods  over  the  earth,  as 
he  once  caused  the  waters  to  roll  over 
every  mountain  and  througlf  every  val- 
ley. As  to  the  question  whether  it  is 
probable  that  such  a  change  produced 
by  fire,  and  bringing  the  present  order 
of  things  to  a  close,  will  occur,  it 
may  be  remarked  farther,  that  there  is 
reason  to  believe  that  such  changes  are 
in  fact  taking  place  in  other  worlds. 
"  During  the  last  two  or  three  centu- 
ries, upwards  of  thirteen  fixed  stars 
have  disappeared.  One  of  them,  situ- 
ated in  the  northern  hemisphere,  pre- 
sented  a  peculiar  brilliancy,  and  was 
so  bright  as  to  be  seen  by  the  naked 
eye  at  mid-day.  It  seemed  to  be  on 
fire,  appearing    at  first   of  a  dazzling 


white,  then  of  a  reddish  yellow,  an<^ 
lastly  of  an  ashy  pale  colour.  La 
Place  supposes  that  it  was  burned  up, 
as  it  has  never  been  seen  since.  The 
conflagration  was  visible  about  sixteen 
months."  The  well-known  astrono- 
mer, Von  Littrow,  in  the  section  of  his 
work  on  "  New  and  Missing  Stars" 
(entitled  Die  Wunder  der  Himmels 
oder  Gemeinfassliche  Darstellung  der 
Weltsystems,  Stutlgard,  1843,  §  227), 
observes  :  "  Great  as  may  be  the  revo- 
lutions which  take  place  on  the  surface 
of  those  fixed  stars,  which  are  subject 
to  this  alternation  of  light,  what  en- 
tirely different  changes  may  those  others 
have  experienced,  which  in  regions  of 
the  firmament  where  no  star  had  ever 
been  before,  appeared  to  blaze  up  in 
clear  flames,  and  then  to  disappear, 
perhaps  for  ever."  He  then  gives  a 
brief  history  of  those  stars  which  have 
excited  the  particular  attention  of  as- 
tronomers. "In  the  year  1.572,  on  the 
11th  of  November,"  says  he,  "Tycho, 
on  passing  from  his  chemical  laboratory 
to  the  observatory,  through  the  court 
of  his  house,  observed  in  the  constella- 
tion Cassiopeia,  at  a  place  where  before 
he  had  only  seen  very  small  stars,  a 
new  star  of  uncommon  magnitude.  It 
w?s  so  bright  that  it  surpassed  even 
Jupiter  and  Venus  in  splendour,  and 
was  visible  even  in  the  day-time.  Dar- 
ing the  whole  time  in  which  it  was 
visible,  Tycho  could  observe  no  paral- 
lax or  change  of  position.  At  the  end 
of  the  year,  however,  it  gradually  dimi- 
nished, and  at  length,  in  March,  1574, 
sixteen  months  after  its  discovery,  en- 
tirely disappeared,  since  which  all 
traces  of  it  have  been  lost.  When  it 
first  appeared  its  light  was  of  a  daz- 
zling white  colour;  in  January,  157.3, 
two  months  after  its  reviving,  it  became 
yellowish ;  in  a  few  months  it  assumed 
a  reddish  laue,  like  Mars  or  Aldebaran  , 
and  in  the  beginning  of  the  year  1574, 
two  or  three  months  before  its  total 
disappearance,  it  glimmered  only  with 
a  gray  or  lead- coloured  light,  similaf 


A.  D.66.] 


CHAPTER  III. 


299 


11  Seeing  then  that  all  these 
things  shall  be  dissolved,  what 
manner  q/  persons  ought  ye  to 
be  in  all  holy  conversation  and 
godliness; 

12  Looking  for*  and  '  hasting 

a  Tit.  2.  13.  1  or,  hastiv^  the  coming. 


to  that  of  Saturn."  See  Bibliotheca 
Sacra,  III.,  p.  181.  If  such  things  oc- 
cur in  other  worlds,  there  is  nothing 
improbable  or  absurd  in  the  supposition 
that  they  may  yet  occur  on  the  earth. 

1 1.  Seeing  then  that  all  these  things 
shall  be  dissolved.  Since  this  is  an 
undoubted  truth.  ^  What  manner  of 
persons  ought  ye  to  be  in  all  holy  con- 
versation and  godliness.  In  holy  con- 
duct and  piety.  That  is,  this  fact 
ought  to  be  allowed  to  exert  a  deep  and 
abiding  influence  on  us,  to  induce  us  to 
lead  holy  lives.  We  should  feel  that 
there  is  nothing  permanent  or>  the 
earth ;  that  this  is  not  our  abiding 
home ;  and  that  our  great  interests  are 
in  another  world.  We  should  be  se- 
rious, humble,  and  prayerful ;  and 
should  make  it  our  great  object  to  be 
prepared  for  the  solemn  scenes  through 
which  we  are  soon  to  pass.  An  ha- 
bitual contemplation  of  the  truth  that 
all  that  we  see  is  soon  to  pass  away, 
would  produce  a  most  salutary  effect 
on  the  mind.  It  would  make  us  se- 
rious. It  would  repress  ambition.  It 
would  lead  us  not  to  desire  to  accumu- 
'ate  what  must  so  soon  be  destroyed.  It 
would  prompt  us  to  lay  up  our  trea- 
sures in  heaven.  It  would  cause  us  to 
ask  with  deep  earnestness  whether  we 
are  prepared  for  these  amazing  scenes 
should  they  suddenly  burst  upon  us. 

12.  Looking  for.  Not  knowing 
when  this  may  occur,  the  mind  should 
be  in  that  state  which  constitutes  ex- 
pectation ;  that  is,  a  belief  that  it  will 
occur,  and  a  condition  of  mind  in  which 
we  would  not  be  taken  by  surprise 
should  it  happen  at  any  moment.  See 
Notes  on  Titus  ii.  13.     IF  And  hasting 


unto  the  coming  of  the  day  of 
God,  wherein  the  heavens,  being 
on  fire,  shall  be  dissolved,  and 
the  elements  shall  melt  ^  with 
fervent  heat? 

13  Nevertheless  we,    accord- 

b  Is.  64.  &  2.      Mi.  1.  4. 


unto  the  coming.  Marg.,  as  in  Greek, 
•  hasting  the  coming.^  The  Greek 
word  rendered  halting  (ff^gvSw)  means 
to  urge  on,  to  hasten ;  and  then  to 
hasten  after  any  thing,  to  await  with 
eager  desire.  This  is  evidently  the 
sense  here.  Wetstein  and  Robinson. 
The  state  of  mind  which  is  indicated 
by  the  word  is  that  when  we  are  anx- 
iously desirous  that  any  thing  should 
occur,  and  when  we  would  hasten  or 
accelerate  it  if  we  could.  The  true 
Christian  does  not  dread  the  coming  of 
that  day.  He  looks  forward  to  it  as 
the  period  of  his  redemption,  and  would 
welcome,  at  any  time,  the  return  of  his 
Lord  and  Saviour.  While  he  is  willing 
to  wait  as  long  as  it  shall  please  God 
for  the  advent  of  his  Redeemer,  yet  to 
him  the  brightest  prospect  in  the  future 
is  that  hour  when  he  shall  come  to 
take  him  to  himself.  IT  The  coming 
of  the  day  of  God.  Called  <■  the  day 
of  God,'  because  God  will  then  be 
manifested  in  his  power  and  glory. 

1 3.  Nevertheless  we,  according  to  hi» 
promise.  The  allusion  here  seems  to 
be,  beyond  a  doubt,  to  two  passages  in 
Isaiah,  in  which  a  promise  of  this  kind 
is  found.  Isa.  Ixv.  17.  «  For  behold,  I 
create  new  heavens,  and  a  new  earth : 
and  the  former  shall  not  be  remembered 
nor  come  into  mind."  Isa.  Ixvi.  22. 
'«  For  as  the  new  "heavens  and  the  new 
earth  which  I  will  make,  shall  remain 
before  me,  saith  the  Lord,"  &c.  Comp. 
Rev.  xxi.  1,  where  John  says  he  had  a 
vision  of  the  new  heaven  and  the  new 
earth  which  was  promised.  "And  I 
saw  a  new  heaven  and  a  new  earth ; 
for  the  first  heaven  and  the  first  earth 
were  passed  away,  and  there  was  no 


300 

ing  to  his  promise,  look  for  new 

a  Re.  21.  1,  27. 


11.  PETER.  [A.  D.  66 

'   heavens    and    a    new    earth, 
wherein  dwelJeth  righteousness. 


more  sea."  See  Notes  on  Isa.  Ixv.  17. 
IT  Look  for  new  heavens  and  a  neiv 
earths  It  may  not  be  easy  to  answer 
many  of  the  questions  which  might  be 
asked  respecting  the  <  new  heavens  and 
earth'  here  mentioned.  One  of  those 
which  are  most  naturally  asked  is, 
whether  the  apostle  meant  to  say  that 
this  earth,  after  being  purified  by  fire, 
would  be  fitted  up  again  for  the  abode 
of  the  redeemed  ;  but  this  question  it 
is  impossible  to  answer  with  certainty. 
The  following  remarks  may  perhaps 
embrace  all  that  is  known,  or  that  can 
be  shown  to  be  j)robable,  on  the  mean- 
ing of  the  passage  before  us.  First. 
The  'new  heavens  and  the  new  earth' 
referred  to  will  be  such  as  will  exist 
after  the  world  shall  have  been  de- 
stroyed by  fire  ;  that  is,  after  the  gene- 
ral judgment.  There  is  not  a  word 
expressed,  and  not  a  hint  given,  of  any 
<  new  heaven  and  earth'  previous  to 
this,  in  which  the  Saviour  will  reign 
personally  over  his  saints,  in  such  a 
renovated  world,  through  a  long  millen- 
nial period.  The  orc?er  of  events  stated 
by  Peter,  is  (a)  that  the  heavens  and 
earth  which  are  now,  are  'kept  in 
store,  reserved  unto  fire  against  the  day 
of  jiuigmeiit,and  perdition  of  ungodly 
men'  (ver.  7)  ;  (6)  that  the  day  of  the 
Lord  will  come  suddenly  and  unexpect- 
edly (ver.  10)  ;  that  then  the  heavens 
and  earth  will  pass  away  with  a  great 
noise,  the  elements  will  melt,  and  the 
earth  with  all  its  works  be  burned  up 
(ver.  10)  ;  and  (c)  that  o/Ver  this  (ver. 
13)  we  are  to  expect  the  '  new  heavens 
and  new  earth.'  Nftthing  is  said  of  a 
personal  reign  of  Christ;  nothing  of 
the  resurrection  of  the  saints  to  dwell 
with  him  on  the  earth;  nothing  of  the 
world's  being  fitted  up  for  their  abode 
previous  to  the  final  judgment.  If 
Peter  had  any  knowledge  of  such 
events,  and  believed  that  they  would 
occur,  it  is  remarkable  that  he  did  not 


even  allude  to  them  here.  The  pas« 
sage  before  us  is  one  of  the  very  few 
places  in  the  New  Testament  where 
allusion  is  made  to  the  manner  in 
which  the  affairs  of  the  world  will  be 
closed,  and  it  cannot  be  explained  why, 
if  he  looked  for  such  a  glorious  personal 
reign  of  the  Saviour,  the  subject  should 
have  been  passed  over  in  total  silence. 
Secoki).  The  word  '  new,'  applied  to 
the  heavens  and  the  earth  that  are  to 
succeed  the  present,  might  express  one 
of  the  following  three  tilings;  that  is, 
either  of  these  things  would  correspond 
with  all  that  is  fairly  implied  in  that 
word,  (a)  If  a  new  world  was  literally 
created  out  of  nothing  after  this  world 
is  destroyed ;  for  that  would  be  in  the 
strictest  sense  new.  That  such  an 
event  is  possible  no  one  can  doubt, 
though  it  is  not  revealed.  (6)  If  an 
inhabitant  of  the  earth  should  dwell 
after  death  on  any  other  of  the  worlds 
now  existing,  it  would  be  to  him  a 
'  new'  abode,  and  every  thing  would 
appear  new.  Let  him,  for  instance, 
be  removed  to  the  planet  Saturn, 
with  its  wonderful  ring,  and  its  seven 
moons,  and  the  whole  aspect  of  the 
heavens,  and  of  the  world  on  which  he 
would  then  dwell,  would  be  new  to 
him.  The  same  thing  would  occur  if 
he  were  to  dwell  on  any  other  of  the 
heavenly  bodies,  or  if  he  were  to  pass 
from  world  to  world.  See  this  illus- 
trated at  length  in  the  works  of  Thomas 
Dick,  LL.  D.  '  Celestial  Scenery,'  &c. 
Comp.  Notes  on  1  Pet.  i.  12.  (c)  If 
the  earth  should  be  renovated,  and  lit\ed 
up  for  the  abode  of  man  after  th'?  uni- 
versal conflagration,  it  would  then  be  a 
new  abode.  Third.  This  wo.ld,  thus 
renovated,  may  be,  from  time  to  time, 
the  temporary  abode  of  the  T-deemed, 
after  the  final  judgment.  No  one  can 
prove  that  this  may  not  br.  though 
there  is  no  evidence  that  it  wiil  be  their 
permanent  and  eternal  abud«,  or  that 


A.  D.  66.] 


CHAPTER  m. 


301 


even  all  the  redeemed  will  at  any  one 
time  find  a  home  on  this  globe,  for  no 
one  can  suppose  that  the  earth  is  spa- 
cious enough  to  furnish  a  dwelling- 
place  for  all  the  unnumbered  millions 
that  are  to  be  saved.  But  that  the 
earth  may  again  be  revisited  from  time 
to  time  by  the  redeemed ;  that  in  a 
purified  and  renovated  form  it  may  be 
ont  of  the  '  many  mansions'  which  are 
to  be  fitted  up  for  them  (John  xiv.  2), 
may  not  appear  wholly  improbable  from 
the  following  suggestions  :  (1.)  It 
geems  to  have  been  a  law  of  the  earth 
that  in  its  progress  it  should  be  iprt- 
pared  at  one  period  for  the  dwelling- 
place  of  a  higher  order  of  beings  at 
another  period.  Thus,  according  to 
the  disclosures  of  geology,  it  existed 
perhaps  for  countless  ages  before  it  was 
fitted  to  be  an  abode  for  man  ;  and  that 
it  was  occupied  by  the  monsters  of  an 
inferior  order  of  existence,  who  have 
now  passed  away  to  make  room  for  a 
nobler  race. .  Who  can  tell  but  the 
present  order  of  things  may  pass  away 
to  make  place  for  the  manifestations  of 
a  more  exalted  mode  of  being  ?  (2.) 
There  is  no  certain  evidence  that  any 
world  has  been  annihilated,  though 
some  have  disappeared  from  human 
view.  Indeed,  as  observed  above, 
(Notes  on  ver.  10)  there  is  no  proof 
that  a  single  particle  of  matter  ever 
has  been  annihilated,  or  ever  will  be. 
It  may  change  its  form,  but  it  may  still 
exist.  (3.)  It  seems,  also,  to  accord 
most  with  probability  that,  though  the 
earth  may  undergo  important  changes 
by  flood  or  fire,  it  will  not  be  annihi- 
lated. It  seems  diflncult  to  suppose 
that,  as  a  world,  it  will  be  wholly  dis- 
placed from  the  system  of  which  it  is 
now  a  part,  or  that  the  system  itself 
will  disappear.  The  earth,  as  one  of 
the  worlds  of  God,  has  occupied  too 
important  a  position  in  the  history  of 
the  universe  to  make  it  to  be  easily 
believed  that  the  place  where  the  Son 
of  God  became  incarnate  awj  died, 
•hall  be  utterly  swept  away.  I-  would, 
36 


certainly,  accord  more  with  all  the 
feelings  which  we  can  have  on  such  a 
subject,  to  suppose  that  a  world  once  so 
beautiful  when  it  came  from  the  hand 
of  its  Maker,  should  be  restored  to 
primitive  loveliness  ;  that  a  world  which 
seems  to  have  been  made  primarily 
(see  Notes  on  1  Pet.  i.  12)  with  a  view 
to  illustrate  the  glory  of  God  in  re- 
demption, should  be  preserved  in  some 
appropriate  form  to  be  the  theatre  of 
the  exhibition  of  ihe  developement  of 
that  plan  in  far  distant  ages  to  come 
(4.)  To  the  redeemed,  it  would  be 
most  interesting  again  to  visit  the 
spot  where  the  gr^t  work  of  their 
redemption  was  accomplished ;  where 
the  Son  of  God  became  incarnate  and 
made  atonement  for  sin ;  and  where 
there  would  be  so  many  interesting  re- 
collections and  associations,  even  after 
the  purification  by  fire,  connected  with 
the  infancy  of  their  existence,  and  their 
preparation  for  eternity.  Piety  would 
at  least  wish  that  the  world  where 
Gethsemane  and  Calvary  are  should 
never  be  blotted  out  from  the  universe. 
But  (5.)  if,  after  their  resurrection  and 
reception  into  heaven,  the  redeemed 
shall  ever  re-visit  a  world  so  full  of  in- 
teresting recollections  and  associations ; 
where  they  began  their  being,  where 
their  Redeemer  lived  and  died,  where 
they  were  renewed  and  sanctified,  and 
where  their  bodies  once  rested  in  the 
grave,  there  is  no  reason  to  suppose 
that  this  will  be  their  permanent  and 
unchanging  abode.  It  may  be  mere 
speculation,  but  it  seems  to  accord  best 
with  the  goodness  of  GW,  and  with 
the  manner  in  which  the  universe  is 
made,  to  suppose  that  every  portion  of 
it  may  be  visited,  and  become  succes- 
sively the  abode  of  the  redeemed  ;  that 
they  may  pass  from  world  to  world,  and 
survey  the  wonders  and  the  works  of 
God  as  they  are  displayed  in  different 
worlds.  The  universe  so  vast  seems 
to  have  been  fitted  up  for  such  a  pur- 
pose, and  nothing  else  that  we  can  con- 
ceive of  will  be  so  adapted  to  give  em^ 


302 


II.  PETER. 


[A.  D.  66 


14  Wherefore,  beloved,  see- 
ing that  ye  look  for  such  things, 
be  diligent  "  that  ye  may  be  found 

a  1  Co.  15.  58.     1  Th.  5.  23. 


ployment  without  weariness  to  the 
minds  that  God  has  made,  in  the  inter- 
minable duration  before  them.  Fourth. 
The  new  heavens  and  earth  will  be 
holy.  They  will  be  the  abode  of  right- 
eou.sness  for  ever,  (cr)  This  fact  is 
clearly  revealed  in  the  verse  before  us: 
«  wherein  dwelleth  righteousness.'  It 
is  also  the  correct  statement  of  the 
Scriptures.  Rev.  xxi.  27.  1  Cor.  vi.  9, 
10.  Heb.  xii.  14^  (b)  This  will  be  in 
strong  contrast  with  what  has  occurred 
on  earth.  The  history  of  this  world 
has  been  almost  entirely  a  history  of 
sin — of  its  nature,  developements,  re- 
sults. There  have  been  no  perfectly 
holy  beings  on  the  earth,  except  the 
Saviour,  and  the  angels  who  have  oc- 
casionally visited  it.  There  has  been 
no  perfectly  holy  place — city,  village, 
hamlet;  no  perfectly  holy  community. 
But  the  future  world,  in  strong  con- 
trast with  this,  will  be  perfectly  pure, 
and  will  be  a  fair  illustration  of  what 
religion  in  its  perfect  form  will  do. 
(c)  It  is  for  this  that  the  Christian 
desires  to  dwell  in  that  world,  and 
waits  for  the  coming  of  his  Saviour. 
It  is  not  primarily  that  he  may  be 
happy,  desirable  as  that  is,  but  that  he 
may  be  in  a  World  where  he  himself 
will  be  perfectly  pure,  and  where  all 
around  him  will  be  pure  ;  where  every 
being  that  he  meets  shall  be  « holy  as 
God  is  holyf^and  every  place  on  which 
his  eye  rests,  or  his  foot  treads,  shall  be 
uncontaminated  by  sin.  To  the  eye 
of  faith  and  hope  how  blessed  is  the 
prospect  of  such  a  world  ! 

14.  Wherefore,  beloved,  seeing  that 
ye  look  for  such  things,  be  diligent. 
That  is,  in  securing  your  salvation. 
The  effect  of  such  hopes  and  prospects 
should  be  to  lead  us  to  an  earnest  in- 
quiry whether  we  are  prepared  to  dwell 
in  a  holy  world,  and  to  make  us  dili- 


of  him   in   peace,  without  spot, 
and  blameless. 

15  And  account  that  the  long- 
suffering  of  our  Lord  is  salva- 


gent  in  performing  the  duties,  and  pa- 
tient in  bearing  the  trials  of  life.  Ho 
who  has  such  hopes  set  before  him, 
should  seek  earnestly  that  he  may  be 
enabled  truly  to  avail  himself  of  them, 
and  should  make  their  attainment  the 
great  object  of  his  life.  He  who  is  so 
soon  to  come  to  an  end  of  all  weary 
toil,  should  be  willing  to  labour  dili- 
gently and  faithfully  while  life  lasts. 
He  who  is  so  soon  to  be  relieved  from 
all  temptation  and  trial,  should  be  will- 
ing to  bear  a  little  longer  the  sorrows 
of  the  present  world.  What  are  all 
these  compared  with  the  glory  that 
awaits  us?  Comp.  Notes  on  1  Cor. 
XV.  58.  Rom.  viii.  18,  seq.  2  Cor.  iv. 
1 6 — 18.  IT  That  ye  may  be  found  of 
him  in  peace.  Found  by  him  when 
he  returns  in  such  a  state  as  to  secure 
your  eternal  peace,  t  Without  spot, 
and  blameless.  See  Notes  on  Eph.  v. 
27.  It  should  be  an  object  of  earnest 
effort  with  us  to  have  the  last  stain  of 
sin  and  pollution  removed  from  our 
souls.  A  deep  feeling  that  we  are  soon 
to  stand  in  the  presence  of  a  holy  God, 
our  final  Judge,  cannot  but  have  a 
happy  influence  in  making  us  pure. 

15.  And  account  that  the  long'Suf- 
fering  of  our  Lord  is  salvation.  Re- 
gard his  delay  in  coming  to  judge  the 
world,  not  as  an  evidence  that  he  never 
will  come,  but  as  a  proof  of  his  desire 
that  we  should  be  saved.  Many  had 
drawn  a  different  inference  from  the 
fact  that  the  Saviour  did  not  return, 
and  had  su[)posed  that  it  was  a  proof 
that  he  would  never  come,  and  that  his 
promises  had  failed.  Peter  says  that 
that  conclusion  was  not  authorized,  bu 
that  we  should  rather  regard  it  as  ai. 
evidence  of  his  mercy,  and  of  his  desire 
that  we  should  be  saved.  This  conclu- 
sion is  as  proper  now  as  it  was  then. 
Wicked  men  should  not  infer,  becaost 


A.D.66.] 


CHAPTER  III. 


tion ;  "  even  as  our  beloved  bro- 
ther Paul  also,  according  to  the 

a  Ro.  2.  4. 

God  does  not  cut  them  down,  that, 
therefore,  they  never  will  be  punished, 
or  that  God  is  not  faithful  to  his  threat- 
enings.  They  should  rather  regard  it 
as  a  proof  that  he  is  willing  to  save 
them;  for  (1.)  he  might  justly  cut 
them  off'  for  their  sins ;  (2.)  the  only 
reason  of  which  we  have  knowledge 
why  he  spares  the  wicked  is  to  give 
them  space  for  repentance  ;  and  (3.)  as 
long  as  life  is  prolonged  a  sinner  has 
the  opportunity  to  repent,  and  may  ttirn 
to  God.  We  may,  therefore,  in  our 
own  case,  look  on  all  the  delays  of  God 
to  punish  ;  on  all  his  patience  and  for- 
bearance towards  us,  notwithstanding 
our  sins  and  provocations  ;  on  the  num- 
berless tokens  of  his  kindness  scattered 
along  our  way,  as  evidence  that  he 
is  not  willing  that  we  should  perish. 
What  an  accumulated  argument  in  any 
case  would  this  afford  of  the  willing- 
ness of  God  to  save  !  Let  any  man 
look  on  his  own  sins,  his  pride,  and 
selfishness,  and  sensuality ;  let  him 
contemplate  the  fact  that  he  has  sinned 
through  many  years,  and  against  many 
mercies ;  let  him  endeavour  to  estimate 
the  number  and  magnitude  of  his  of- 
fences, and  upon  God's  pati«nce  in 
bearing  with  him  while  these  have  been 
committed,  and  who  can  overrate  the 
force  of  such  an  argument  in  proof 
that  God  is  slow  to  anger,  and  is 
willing  to  save  ?  Comp.  Notes  on 
Rom.  ii,  i.  IT  Even  as  our  beloved 
brother  Paul  also.  From  this  refer- 
ence to  Paul  the  following  things  are 
clear:  (1.)  That  Peter  was  acquainted 
with  his  writings;  (2.)  that  he  pre- 
sumed that  those  to  whom  he  wrote 
were  also  acquainted  with  them  ;  (3.) 
that  Peter  regarded  Paul  as  a  '  beloved 
brother,'  notwithstanding  the  solemn 
rebuke  which  Paul  had  had  occasion  to 
administer  to  him  (Gal.  ii.  2,  seq.)  ;  (4.) 
that  he  regarded  him  as  authority  in 


wisdom    given    unto    him,  hath 
written  unto  you ; 


inculcating  the  doctrines  and  duties  of 
religion ;  and  (5.)  that  he  regarded 
him  as  an  inspired  man,  and  his  writ- 
ings as  a  part  of  divine  truth.  See 
Notes  on  ver.  16.  That  Peter  has 
shown  in  his  epistles  that  he  was  ac- 
quainted with  the  writings  of  Paul, 
has  been  abundantly  proved  by  Eich- 
horn  (Einleitung  in  das  N.  Tes.  viii. 
606,  seq.),  and  will  be  apparent  by  a 
comparison  of  the  following  passages  : 
Eph.  i.  3  with  1  Pet.  iii.  1  ;  Col.  iii.  8 
with  1  Pet.  ii.  1  ;  Eph.  v.  22  with  1 
Pet.  iii.  1 ;  Eph.  v.  21  with  1  Pet.  v. 
5 ;  1  Thess.  v.  6  with  1  Pet.  v.  8 ;  1 
Cor.  xvi.  20  with  1  Pet.  v.  14;  Rom. 
viii.  18  with  1  Pet.  v.  1 ;  Rom.  iv.  24 
with  1  Pet.  i.  21 ;  Rom.  xiii.  1,  3,  4 
with  1  Pet.  ii.  13,  14;  1  Tim.  ii.  9 
with  1  Pet.  iii.  3  ;  1  Tim.  v.  5  with  1 
Pet.  iii.  5.  The  writings  of  the  apos- 
tles were  doubtless  extensively  circu- 
lated, and  one  apostle,  though  himself 
inspired,  could  not  but  feel  a  deep  in- 
terest in  the  writings  of  another.  There 
would  be  cases,  also,  as  in  the  instance 
before  us,  in  which  one  would  wish  to 
confirm  his  own  sentiments  by  the  ac- 
knowledged wisdom,  experience,  and 
authority  of  another.  %  According  to 
the  wisdom  given  unto  him.  Peter  evi- 
dently did  not  mean  to  disparage  that 
wisdom,  or  to  express  a  doubt  that  Paul 
was  endowed  with  wisdom  ;  he  meant 
undoubtedly  that,  in  regard  to  Paul,  the 
same  thing  was  true  which  he  would 
have  affirmed  of  himself  or  of  any  other 
man,  that  whatever  wisdom  he  had  was 
to  be  traced  to  a  higher  than  human  ori- 
gin. This  would  at  the  same  time  tend 
to  secure  more  respect  for  the  opinion 
of  Paul  than  if  he  had  said  it  was  his 
own,  and  would  keep  up  in  the  minds 
of  those  to  whom  he  wrote  a  sense  of 
the  truth  that  all  wisdom  is  from  above. 
In  reference  to  ourselves,  to  our  friends, 
to  our  teachers,  and  to  all  men,  it  ii 


304 


n.  PETER. 


[A.  D.  66. 


16  As  also  in  all  Ids  epistles,  " 

oRo.  8.     ICo.  15.     ITh.  4&5.    2Th.  ]. 

proper  to  bear  in  remembrance  the  fact 
that  all  true  wisdom  is  from  the  "  Fa- 
ther of  lights."  Comp.  Notes  on  James 
i.  5,  1 7.  IT  Hath  written  unto  you. 
It  is  not  necessary  to  suppose  that  Paul 
had  written  any  epistles  addressed  spe- 
cifically, and  by  name,  to  the  persons 
to  whom  Peter  wrote.  It  is  rather  to 
be  supposed  that  the  persons  to  whom 
Peter  wrote  (1  Pet.  i.  1)  lived  in  the 
regions  to  which  some  of  Paul's  epis- 
tles were  addressed,  and  that  they  might 
be  regarded  as  addressed  to  them.  The 
epistles  to  the  Galatians,  Ephesians, 
and  Colossians,  were  of  this  descrip- 
tion, all  addressed  to  churches  in  Asia 
Minor,  and  all,  therefore,  having  refer- 
ence to  the  same  people  to  whom  Peter 
addressed  his  epistles. 

16.  As  also  in  all  his  epistles.  Not 
only  in  those  which  he  addressed  to 
the  churches  in  Asia  Minor,  but  in  his 
epistles  generally.  It  is  to  be  presumed 
that  they  might  have  had  an  acquaint- 
ance with  some  of  the  other  epistles  of 
Paul,  as  well  as  those  sent  to  the 
churches  in  their  immediate  vicinity. 
IT  Speaking  in  them  of  these  things. 
The  things  which  Peter  had  dwelt  upon 
in  his  two  epistles.  The  great  doctrines 
of  the  cross;  of  the  depravity  of  man  ; 
of  the  divine  purposes  ;  of  the  new 
birth ;  of  the  consummation  of  all 
things  ;  of  the  return  of  the  Saviour  to 
judge  the  world,  and  to  receive  his 
people  to  himself :  the  duty  of  a  serious, 
devout,  and  prayerful  life,  and  of  being 
prepared  for  the  heavenly  world.  These 
things  are  constantly  dwelt  upon  by 
Paul,  and  to  his  authority  in  these  re- 
spects Peter  might  appeal  with  the  ut- 
most confidence.  1  Jn  which.  The 
common  reading  in  this  passage  is  iv 
0I5,  and  according  to  this  the  reference 
is  to  the  subjects  treated  of — '  in  which 
things' — referring  to  what  he  had  just 
spoken  of — '  speaking  of  these  things.^ 


speaking  in  them  of  these  things; 


This  reading  is  found  in  the  common 
editions  of  the  New  Testament,  and  ia 
supported  by  far  the  greater  number 
of  MSS.,  and  by  most  commentators 
and  critics.  It  is  found  in  Griesbach, 
Tittinan,  and  Hahn,  and  has  every 
evidence  of  being  the  genuine  reading. 
Another  reading,  however  (ft;  a«$),  is 
found  in  some  valuable  MSS.,  and  is 
supported  by  the  Syriac  and  Arabic 
versions,  and  adopted  by  Mill  (Pro- 
leg.,  1484),  and  by  Beza.  According 
to 'this,  the  reference  is  to  the  epistles 
themselves — as  would  seem  to  be  im- 
plied in  our  common  version.  The 
true  construction,  so  far  as  the  evidence 
goes,  is  to  refer  it  not  directly  to  the 
epistles,  but  to  the  things  of  which 
Peter  says  Paul  wrote ;  that  is,  not  to 
the  style  and  language  of  Paul,  but  to 
the  great  truths  and  doctrines  which 
he  taught.  Those  doctrines  were  in- 
deed contained  in  his  epistles,  but  still, 
according  to  the  fair  construction  of  the 
passage  before  us,  Peter  should  not  be 
understood  as  accusing  Paul  of  obscu- 
rity of  style.  He  refers,  not  to  the 
difficulty  of  understanding  what  Paul 
meant,  but  to  the  difficulty  of  compre- 
hending the  great  truths  which  he 
taught*  This  is,  generally,  the  great- 
est difficulty  in  regard  to  the  statements 
of  Paul.  The  difficulty  is  not  that  the 
meaning  of  the  writer  is  not  plain,  but 
it  is  either  (a)  that  the  mind  is  over- 
powered by  the  grandeur  of  the  thought, 
and  the  incomprehensible  nature  of  the 
theme :  or  (U)  that  the  truth  is  so  un- 
palatable, and  the  mind  is  so  prejudiced 
against  it,  that  we  are  U7iwilling  to 
receive  it.  Many  a  man  knows  well 
enough  what  Paul  means,  and  would  re- 
ceive his  doctrines  without  hesitation  if 
the  heart  was  not  opposed  to  it;  and  in 
this  state  of  mind  Paul  is  charged  with 
obscurity,  when  the  real  difficulty  lies 
only  in  the  heart  of  him  who  makes  the 


A.  D.  66.]  CHAPTER  III.  305 

in  which  are  some  things  hard   to   be   understood,   which   they 

complaint.  If  this  be  the  true  inter- 
pretation of  this  passage,  then  it  should 
not  be  adduced  to  prove  that  Paul  is 
an  obscure  writer,  whatever  may  be 
true  on  that  point.  There  are,  undoubt- 
edly, obscure  things  in  his  writings,  as 
there  are  in  all  other  ancient  compo- 
sitions, but  this  passage  should  not  be 
adduced  to  prove  that  he  had  not  the 
faculty  of  making  himself  understood. 
An  honest  heart,  a  willingness  to  re- 
ceive the  truth,  is  one  of  the  best  quali- 
fications for  understanding  the  writings 
of  Paul,  apd  when  this  exists,  no  one 
will  fail  to  find  truth  that  may  be  com- 
prehended, and  that  will  be  eminently 
adapted  to  sanctify  and  save  the  soul. 
IT  Are  some  things  hard  to  be  under- 
stood. Things  pertaining  to  high  and 
difficult  subjects,  and  which  are  not 
easy  to  be  comprehended.  Peter  does 
not  call  in  question  the  truth  of  what 
Paul  had  written  ;  he  does  not  intimate 
that  he  himself  would  differ  from  him. 
His  language  is  rather  that  which  a 
man  would  use  who  regarded  the  writ- 
ings to  which  he  referred  as  true,  and 
•what  he  says  here  is  an  honourable 
testimony  to  the  authority  of  Paul.  It 
may  be  added,  (1.)  That  Peter  does 
not  say  that  all  the  doctrines  of  the 
Bible,  or  even  all  the  doctrines  of  Paul, 
are  hard  to  be  understood,  or  that  no- 
thing is  plain.  (2.)  He  says  nothing 
about  withholding  the  Bible,  or  even 
the  writings  of  Paul,  from  the  mass  of 
Christians,  on  the  ground  of  the  diffi- 
culty of  understanding  the  Scriptures; 
nor  does  he  intimate  that  that  was  the 
design  of  the  Author  of  the  Bible. 
(3.)  It  is  perfectly  manifest,  from  this 
very  passage,  that  the  writings  of  Paul 
were  in  fact  in  the  hands  pf  the  people, 
else  how  could  they  wrest  and  pervert 
them  1  (4.)  Peter  says  nothing  about 
dn  infallible  interpreter  of  any  kind, 
aor  does  he  intimate  that  either  he  or 
his  *  successors'  were  authorized  to  in- 
36* 


terpret  them  for  the  church.  (5.)  With 
what  propriety  can  the  pretended  suc- 
cessor of  Peter — the  pope — undertake 
to  expound  those  difficult  doctrines  in 
the  writings  of  Paul,  when  even  Peter 
himself  did  not  undertake  it,  and  when 
he  did  not  profess  to  be  able  to  compre- 
hend them  1  Is  the  pope  more  skilled 
in  the  knowledge  of  divine  things  than 
the  apostle  Peter  ?  Is  he  better  quali- 
fied to  interpret  the  sacred  writings 
than  an  inspired  apostle  was?  (6.) 
Those  portions  of  the  writings  of  Paul, 
for  any  thing  that  appears  to  the  con- 
trary, are  just  as  'hard  to  be  under- 
stood' now  as  they  were  before  the 
'infallible'  church  undertook  to  explain 
them.  The  world  is  little  indebted  to 
any  claims  of  infallibility  in  explaining 
the  meaning  of  the  oracles  of  God.  It 
remains  yet  to  be  seen  that  any  portion 
of  the  Bible  has  been  made  clearer  by 
any  mere  authoritative  explanation. 
And  (7.)  It  should  be  added,  that  with- 
out any  such  exposition,  the  humble 
inquirer  after  truth  may  find  enough 
in  the  Bible  to  guide  his  feet  in  the 
paths  of  salvation.  No  one  ever  ap- 
proached the  sacred  Scriptures  with  a 
teachable  heart,  who  did  not  find  them 
« able  to  make  him  wise  unto  salva- 
tion.' Comp.  Notes  on  2  Tim.  iii.  15. 
IT  Which  they  that  are  unlearned.  The 
evil  here  adverted  to  is  that  which 
arises  in  cases  where  those  without 
competent  knowledge  undertake  to  be- 
come expounders  of  the  word  of  God. 
It  is  not  said  that  it  is  not  proper  for 
them  to  attempt  to  become  instructed 
by  the  aid  of  the  sacred  writings ;  but 
the  danger  is,  that  without  proper  views 
of  interpretation,  of  language,  and  of  an- 
cient customs,  they  might  be  in  danger  of 
perverting  and  abusirig  certain  portions 
of  the  writings  of  Paul.  Intelligence 
among  the  people  is  everywhere  in  the 
Bible  presumed  to  be  proper  in  under- 
standing the  sacred  Scriptures,  and  ig* 


306 


11.  PETER. 


[A.  D.  66. 


fhat  are  unlearned  and  unstable 
ivrest,  as  they  do  also  the  other 

norance  maj  produce  the  same  effects 
in  interpreting  the  Bible  which  it  will 
produce  in  interpreting  other  writings. 
Every  good  thing  is  liable  to  abuse ; 
but  the  proper  way  to  correct  this  evil, 
and  to  remove  this  danger,  is  not  to  keep 
tho  people  in  ignorance,  or  to  appoint 
some  one  to  be  an  infallible  interpreter; 
it  is  to  remove  the  ignorance  itself  by 
enlightening  the  people,  and  rendering 
them  better  qualified  to  understand  the 
sacred  oracles.  The  way  to  remove 
error  is  not  to  perpetuate  ignorance  ;  it 
is  to  enlighten  the  mind,  so  that  it  may 
be  qualified  to  appreciate  the  truth. 
IF  And  unstable.  Who  have  no  set- 
tled principles  and  views.  The  evil 
here  adverted  to  is  that  which  arises 
where  those  undertake  to  interpret  the 
Bible  who  have  no  established  prin- 
ciples. They  regard  nothing  as  set- 
tled. They  have  no  landmarks  set  up 
to  guide  their  inquiries.  They  have 
no  stability  in  their  character,  and  of 
course  nothing  can  be  regarded  as  set- 
tled in  their  methods  of  interpreting  the 
Bible.  They  are  under  the  control  of 
feeling  and  emotion,  and  are  liable  to 
embrace  one  opinion  tos^ay,  and  an- 
other directly  opposite,  to-morrow.  But 
the  way  to  prevent  this  evil  is  not  by 
attempting  to  give  to  a  community  an 
authoritative  interpretation  of  the  Bible; 
it  is  to  diffuse  abroad  just  principles, 
that  men  may  obtain  from  the  Bible 
an  intelligent  view  of  what  it  means. 
IT  Wrest.  Pervert  (ot^i^'kovaiv).  The 
word  here  used  occurs  nowhere  else  in 
the  New  Testament.  It  is  derived 
from  a  word  meaning  a  windlass,  winch, 
instrument  of  torture  ((jrpfi3?irj),  and 
means  to  roll  or  wind  on  a  windlass  ; 
then  to  wrench,  or  turn  away,  as  by 
the  force  of  a  windlass;  and  then  to 
wrest  or  pervert.  It  implies  a  turning 
out  of  the  way  by  the  application  of 
force.     Here  the  meaning  is,  that  they 


Scriptures,  unto  their   own  de- 
struction. 


apply  those  portions  of  the  Bible  to  a 
purpose  for  which  they  were  never  in- 
tended. It  is  doubtless  true  that  this 
may  occur.  Men  may  abuse  and  per- 
vert  any  thing  that  is  good.  But  the 
way  to  prevent  this  is  not  to  set  up  a 
pretended  infallible  interpreter.  With 
all  the  perversities  arising  from  igno- 
rance in  the  interpretation  of  the  Bible; 
in  all  the  crude,  and  weak,  and  fanciful 
expositions  which  could  be  found  among 
those  who  have  interpreted  the  Scrip- 
tures for  themselves  —  and  they  are 
many — if  they  were  all  collected  toge- 
ther, there  would  not  be  found  so  many 
adapted  to  corrupt  and  ruin  the  soul, 
as  have  come  from  the  interpretations 
attempted  to  be  palmed  upon  the  world 
by  the  one  church  that  claims  to  be 
the  infallible  expounder  of  the  word 
of  God.  t  As  they  do  also  the  other 
Scriptures.  This  is  an  unequivocal 
declaration  of  Peter  that  he  regarded 
the  writings  of  Paul  as  a  part  of  the 
holy  Scriptures,  and  of  course  that  he 
considered  him  as  inspired.  The  word 
*  Scriptures,'  as  used  by  a  Jew,  had  a 
technical  signification  —  meaning  the 
inspired  writings,  and  was  the  common 
word  which  was  applied  to  the  sacred 
writings  of  the  Old  Testament.  As 
Peter  uses  this  language,  it  implies 
that  he  regarded  the  writings  of  Paul 
as  on  a  level  with  the  Old  Testament ; 
and  as  far  as  the  testimony  of  one 
apostle  can  go  to  confirm  the  claim  of 
another  to  inspiration,  it  proves  that 
the  writings  of  Paul  are  entitled  to  a 
place  in  the  sacred  canon.  It  should 
be  remarked,  also,  that  Peter  evidently 
speaks  here  of  the  common  estimate  in 
which  the  writings  of  Paul  were  held. 
He  addresses  those  to  whom  he  wrote, 
not  in  such  a  way  as  to  declare  to  them 
that  the  writings  of  Paul  were  to  be 
regarded  as  a  part  of  the  inspired  vo- 
lume, but  as  if  this  were  already  known, 


A.  D.  66.] 


CHAPTER  III. 


307 


17  Ye  therefore,  beloved,  see- 
ing ye  know  these  things  before, 
beware  lest  ye  also,  being  led 
away  with  the  error  of  the  wick- 


and  were  an  admitted  point,  t  Unio 
their  own  destruction.  By  embracing 
false  doctrines.  Error  destroys  the 
soul ;  and  it  is  very  possible  for  a  man 
so  to  read  the  Bible  as  only  to  confirm 
himself  in  error.  He  may  find  pas- 
sages which,  by  a  perverted  interpre- 
tation, shall  seem  to  sustain  his  own 
views,  and  instead  of  embracing  the 
truth,  may  live  always  under  delusion, 
and  perish  at  last.  It  is  not  to  be  in- 
ferred that  every  man  who  reads  the 
Bible,  or  even  every  one  who  under- 
takes to  be  its  public  expounder,  will 
certainly  be  saved. 

1 7.  Seeing  that  ye  know  these  things 
before.  Being  aware  of  this  danger, 
and  knowing  that  such  results  may 
follow.  Men  should  read  the  Bible 
with  the  feeling  that  it  is  possible 
that  they  may  fall  into  error,  and  be 
deceived  at  last.  This  apprehension 
will  do  much  to  make  them  diligent, 
and  candid,  and  prayerful,  in  study- 
ing the  word  of  God.  IT  With  the 
error  of  the  wicked.  Wicked  men. 
Such  as  he  had  referred  to  in  ch.  ii., 
who  became  public  teachers  of  religion. 
Tf  Fall  from  your  own  steadfastness. 
Your  firm  adherence  to  the  truth.  The 
particular  danger  here  referred  to  is  not 
that  of  falling  from  grace,  or  from  true 
religion,  but  from  the  firm  and  settled 
principles  of  religious  truth,  into 
error. 

18.  But  grow  in  grace.  Comp. 
Col.  i.  10.  Religion  in  general  is  often 
represented  as  grace,  since  every  part 
of  it  is  the  result  of  grace,  or  of  unme- 
rited favour ;  and  to  '  grow  in  grace'  is 
to  increase  in  that  which  constitutes 
true  religion.  Religion  is  as  suscepti- 
ble of  cultivation  and  of  growth  as  any 


ed,  fall  from  your  own  steadfast- 
ness. 

18  But  grow  *  in  grace,  and 
in  the  knowledge  of  our  Lord 

a  Co.  1.  10. 

other  virtue  of  the  soul.  It  is  feeble  in 
its  beginnings,  like  the  grain  of  mus- 
tard seed,  or  like  the  germ  or  blade  of 
the  plant,  and  it  increases  as  it  is  culti- 
vated. There  is  no  piety  in  the  world 
which  is  not  the  result  of  cultivation, 
and  which  cannot  be  measured  by  the 
degree  of  care  and  attention  bestowed 
upon  it.  No  one  becomes  eminently 
pious,  any  more  than  one  becomes 
eminently  learned  or  rich,  who  does 
not  intend  to;  and  ordinarily  men  in 
religion  are  what  they  design  to  be. 
They  have  about  as  much  religion 
as  they  wish,  and  possess  about  the 
character  which  they  intend  to  possess. 
When  men  reach  extraordinary  eleva- 
tions in  religion,  like  Baxter,  Payson, 
and  Edwards,  they  have  gained  only 
what  they  meant  to  gain  ;  and  the  gay 
and  worldly  professors  of  religion,  who 
have  little  comfort  and  peace,  have  in 
fact  the  characters  which  they  designed 
to  have.  If  these  things  are  so,  then 
we  may  see  the  propriety  of  the  in- 
junction « to  grow  in  grace;'  and  then 
too  we  may  see  the  reason  why  so  fee- 
ble attainments  are  made  in  piety  by 
the  great  mass  of  those  who  profess 
religion.  IT  And  in  the  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ. 
See  Notes  on  John  xvii.  3.  Comp. 
Notes  on  Col.  i.  10.  To  know  the 
Lord  Jesus  Christ;  to  possess  just 
views  of  his  person,  character,  and 
work,  is  the  sum  and  essence  of  the 
Christian  religion ;  and  with  this  in- 
junction, therefore,  the  apostle  appro- 
priately closes  this  epistle.  He  who 
has  a  saving  knowledge  of  Christ,  has 
in  fact  all  that  is  essential  to  his  wel- 
fare in  the  life  that  is,  and  in  that 
which  is  to  come ;  he  who  has  not  this 


308  II.  PETER, 

and  Saviour  Jesus  Christ.     To 

a  2  Ti.  4.  18. 


knowledge,  though  he  may  be  distin- 
guished in  the  learning  of  the  schools, 
and  may  be  profoundly  skilled  in  the 
sciences,  has  in  reality  no  knowledge 
that  will  avail  him  in  the  great  matters 
pertaining  to  his  eternal  welfare.  H  To 
him  be  glory,  &c.  Comp.  Notes,  Rom. 
xvi.  27.  2  Tim.  iv.  18.     With  the  de- 


[A.  D.  6(5. 

him  ^  he  glory,  both  now  and  for 
ever.     Amen. 

sire  that  honour  and  glory  should  be 
rendered  to  the  Redeemer,  all  the  aspi- 
rations of  true  Christians  appropriately 
close.  Xhere  is  no  wish  more  deeply 
cherished  in  their  hearts  thaji  this ; 
therj  is  nothing  that  will  enter  more 
into  their  worship  in  heaven.  Comp 
Rev  i  6,  6;  V   12,  13 


THE 

FIRST  EPISTLE  GENERAL  OF  JOHN. 


INTRODUCTION. 


§  1.  The  Authenticity  of  the  Epistle. 

Little  need  be  said  respecting  the  authenticity  of  this  epistle,  or  the  evi* 
dence  that  it  was  written  by  the  apostle  John.  There  are,  in  general,  two 
sources  of  evidence  in  regard  to  ancient  writings  :  the  external  evidence,  or  that 
which  may  be  derived  from  the  testimony  of  other  writers ;  and  the  evidence 
which  may  be  derived  from  some  marks  of  the  authorship  in  the  writing  itself, 
which  is  called  the  internal  evidence.  Both  of  these  are  remarkably  clear  in 
regard  to  this  epistle. 

1.  The  external  evidence.  (1.)  It  is  quoted  or  referred  to  by  the  early  Chris- 
tian writers  as  the  undoubted  production  of  the  apostle  John.  It  is  referred  to 
by  Polycarp  in  the  beginning  of  the  second  century  ;  it  is  quoted  by  Papias, 
and  also  by  Irenaeus.  Origen  says,  "  John,  beside  the  gospel  and  Revelation, 
has  left  us  an  epistle  of  a  few  lines.  Grant  also  a  second,  and  a  third,  for  all 
do  not  allow  these  to  be  genuine."  See  Lardner  vi.  275,  and  Liicke,  Einlei.  i. 
Dionysius  of  Alexandria  admitted  the  genuineness  of  John's  first  epistle;  so 
also  did  Cyprian.  All  the  three  epistles  were  received  by  Athanasius,  by  Cyril 
of  Jerusalem,  and  by  Epiphanius.  Eusebius  says,  "Beside  his  gospel,  his  first 
epistle  is  universally  acknowledged  by  those  of  the  present  time,  and  by  the  an- 
cients; but  the  other  two  are  contradicted."  (2.)  It  is  found  in  the  old  Syriac 
version,  probably  made  in  the  first  century,  though  the  second  and  third  epistles 
are  not  there.  (.3.)  The  genuineness  of  the  first  epistle  was  never  extensively 
called  in  question,  and  it  was  never  reckoned  among  the  doubtful  or  disputed 
epistles.  (4.)  It  was  rejected  or  doubted  only  by  those  who  rejected  his  gospel, 
and  for  the  same  reasons.  Some  small  sects  of  those  who  were  called  '  heretics' 
rejected  all  of  the  writings  of  John,  because  they  conflicted  with  their  peculiar 
views;  bOt  this  was  confined  to  a  small  number  of  persons,  and  never  aflTected 
the  general  belief  of  the  church.     See  Liicke,  Einlei.  9,  seq. 

2.  There  is  strong  internal  evidence  that  the  same  person  wrote  this  epistle 
who  was  the  author  of  the  gospel  which  bears  the  same  name.  The  resem- 
blance in  the  mode  of  expression,  and  in  the  topics  referred  to,  are  numerous, 
and  at  the  same  time  are  not  such  as  would  be  made  by  one  who  was  attempt- 
ing to  imitate  the  language  of  another.  The  allusions  of  this  kind,  moreover, 
are  to  what  \s  peculiar  in  the  gospel  of  John,  and  not  to  what  is  common  to 
that  gospel  and  the  other  three.     There  is  nothing  in  the  epistle  which  would 

Ccccix) 


6CCX  INTRODUCTION. 

particularly  remind  us  of  the  gospel  of  Matthew,  or  Mark,  or  Luke ;  but  it  is 
impossible  to  read  it  and  not  be  reminded  constantly  of  the  gospel  by  John* 
Among  those  passages  and  expressions  the  following  may  be  referred  to : 

EPISTLE.  GOSPEL. 

Chapter  i.  1  compared  with  Chapter  i.  1,  4,  14. 

ii.  5 xiv.  23. 

ii.  6 XV.  4. 

ii.  8 ;  iii.  11 xiii.  34. 

^  ii.  8,  10 i.  5,  9;  xi.  10 

ii.  13,  14 xvii.  3. 

iii.  I i.  12. 

iii.  2 xvii.  24. 

iii,  8 • viii.  44. 

iii.  13 XV.  20. 

iv.  9 iii.  1 6. 

iv.  12 i.  18. 

V.  13 XX.  31. 

V.  14 xiv.  14. 

V.  20 xvii.  2. 

This  language  in  the  epistle,  as  will  be  easily  seen  by  a  comparison,  is  such 
as  the  real  author  of  the  gospel  by  John  would  be  likely  to  use  if  he  wrote 
an  epistle.  The  passages  referred  to  are  in  his  style;  they  show  that  the  mind 
of  the  author  of  both  was  turned  to  the  same  points,  and  those  not  such  points 
as  might  be  found  in  all  writers,  but  such  as  indicated  a  peculiar  mode  of 
thinking.  They  are  not  such  expressions  as  Matthew,  or  Mark,  or  Luke,  or 
Paul,  would  have  used  in  an  epistle,  but  just  such  as  we  should  expect  from  the 
writer  of  the  gospel  of  John.  It  must  be  clear  to  any  one  that  either  the  au- 
thor of  the  gospel  was  also  the  author  of  this  epistle,  or  that  the  author  of  the 
epistle  meant  to  imitate  the  author  of  the  gospel,  and  to  leave  the  impression 
that  the  apostle  John  was  the  author.  But  there  are  several  things  which  make 
it  clear  that  this  is  not  a  forgery,  (a)  The  passages  where  the  resemblance  is 
found  are  not  exact  quotations,  and  are  not  such  as  a  man  would  make  if  he 
designed  to  imitate  another.  They  are  rather  such  as  the  same  man  would  use 
if  he  were  writing  twice  on  the  same  subject,  and  should  express  himself  the 
second  time  without  intending  to  copy  what  he  hsld  said  the  first,  (b)  If  it  had 
been  an  intentional  fraud  or  forgery,  there  would  have  been  some  allusion  to 
the  name  or  authority  of  the  author ;  or,  in  other  words,  the  author  of  the  epistle 
would  have  endeavoured  to  sustain  himself  by  some  distinct  reference  to  the 
apostle,  or  to  his  authority,  or  to  his  well-known  characteristics  as  a  teller  of 
truth.  See  John  xix.  35;  xxi.  24.  Comp.  3  John  12.  But  nothing  of  the 
kind  occurs  in  this  epistle.  It  is  written  without  disclosing  the  name  of  the 
author,  or  the  place  where  he  lived,  or  the  persons  to  whom  it  was  addressed, 
and  with  no  allusions  to  the  gospel,  except  such  as  show  that  the  author  thought 
in  the  same  manner,  and  had  the  same  things  in  his  eye,  and  was  intent  on  the 
same  object.  It  is,  throughout,  the  style  and  manner  of  one  who  felt  that  his 
method  of  expressing  himself  was  so  well  understood  that  he  did  not  need  even 
to  mention  his  own  name ;  as  if,  without  any  thing  further,  it  would  be  apparent 
from  the  very  epistle  itself  who  had  written  it,  and  what  right  he  had  to  spe*k. 
But  this  would  be  a  device  too  refined  for  forgery.  It  bears  all  the  marks  ot 
sincerity  and  truth. 


INTRODUCTION.  CCCXl 

§  2.   The  time  and  place  of  writing  the  Epistle. 

Almost  nothing  is  known  of  the  time  and  place  of  writing  the  epistle,  and 
nearly  all  that  is  said  on  this  point  is  mere  conjecture.  Some  recent  critics 
have  supposed  that  it  was  in  fact  a  part  of  the  gospel,  though  in  some  way  it 
afterwards  hecame  detached  from  it ;  others  that  it  was  sent  as  an  epistle  at  the 
same  time  with  the  gospel,  and  to  the  same  persons.  Some  have  supposed  that 
it  was  writte^^  before  the  destruction  of  Jerusalem,  and  some  long  after,  when 
John  was  very  aged,  and  these  last  suppose  that  they  find  evidences  of 
the  very  advanced  age  of  the  author  in  the  epistle  itself,  in  such  characteristics 
as  commonly  mark  the  conversation  and  writings  of  an  old  man.  An  examina- 
tion of  these  opinions  may  be  found  in  Liicke,  Einlei.  Kap.  2  ;  and  in  Hug, 
Intro,  p,  4.56,  seq.,  p.  732,  seq. 

There  are  very  few  marks  of  time  in  the  epistle,  and  none  that  can  deter- 
mine the  time  of  writing  it  with  any  degree  of  certainty.  Nor  is  it  of  much 
importance  that  we  should  be  able  to  determine  it.  The  truths  which  it  con- 
tains, are  in  the  main  as  applicable  to  one  age  as  to  another,  though  it  cannot 
be  denied  (see  §  3)  that  the  author  had  some  prevailing  forms  of  error  in  his  eye. 
The  only  marks  of  time  in  the  epistle  by  which  we  can  form  any  conjecture  as 
to  the  period  when  it  was  written  are  the  following:  (1.)  It  was  in  what  the 
author  calls  the  last  time  (iaxo-tt]  uipa).  ch.  ii.  18.  From  this  expression  it  might 
perhaps  be  inferred  by  some  that  it  was  just  before  the  destruction  of  Jerusalem, 
or  that  the  writer  supposed  that  the  end  of  the  world  was  near.  But  nothing 
can  be  certainly  determined  from  this  expression  in  regard  to  the  exact  period 
when  the  epistle  was  written.  This  phrase,  as  used  in  the  Scriptures,  denotes 
no  more  than  the  last  dispensation  or  economy  of  things,  the  dispensation 
under  which  the  affiiirs  of  the  world  would  be  wound  up,  though  that  period 
might  be  in  fact  much  longer  than  any  one  that  had  preceded  it.  See  Notes  on 
Isa.  ii.  2.  Acts  ii.  17.  Heb.  i.  2.  The  object  of  the  writer  of  this  epistle,  in  the 
passage  referred  to  (ch.  ii.  18),  is  merely  to  show  that  the  closing  dispensation 
of  the  world  had  actually  come ;  that  is,  that  there  were  certain  things  which 
it  was  known  would  mark  that  dispensation,  which  actually  existed  then,  and 
by  which  it  could  be  known  that  they  were  living  under  the  last,  or  closing 
period  of  th^  world.  (2.)  It  is  quite  evident  that  the  epistle  was  composed 
after  the  gospel  by  John  was  published.  Of  this  no  one  ^an  have  any  doubt 
who  will  compare  the  two  together,  or  even  the  parallel  passages  referred  to 
above,  §  1.  The  gospel  is  manifestly  the  original  ;  and  it  was  evidently  pre- 
sumed by  the  writer  of  the  epistle  that  the  gospel  was  in  the  hands  of  those  to 
whom  he  wrote.  The  statements  there  made  are  much  more  full ;  the  circum- 
stances in  which  many  of  the  peculiar  doctrines  adverted  to  were  first  advanced 
are  detailed  ;  and  the  writer  of  the  epistle  clearly  supposed  that  all  that  was  ne- 
cessary in  order  to  an  understanding  of  these  doctrines  was  to  state  them  in  the 
briefest  manner,  and  almost  by  mere  allusion.  On  this  point  Liicke  well  re- 
marks, '  the  more  brief  and  condensed  expression  of  the  same  sentiment  by  the 
same  author,  especially  in  regard  to  peculiarities  of  idea  and  language,  is  always 
the  later  one;  the  more  extended  statement,  the  unfolding  of  the  idea,  is  an 
evidence  of  an  earlier  composition.'  Einlei.  p.  21.  Yet  while  this  is  clear,  it 
determines  little  or  nothing  about  the  time  when  the  epistle  was  written,  for  it 
is  a  matter  of  great  uncertainty  when  the  gospel  itself  was  composed.  Wetstein 
supposes  that  it  was  soon  after  the  ascension  of  the  Saviour ;  Dr.  Lardncr  thaf 
it  was  about  the  year  68  ;  and  Mill  and  Le  Clerc  that  it  was  about  the  year  97. 


CCCXll  INTRODUCTION. 

In  this  uncertainty,  therefore,  nothing  can  be  determined  absolutely  from  this 
circumstance  in  regard  to  the  time  of  writing  the  epistle.  (3.)  The  only  other 
note  of  time  on  which  any  reliance  has  been  placed  is  the  supposed  fact  that 
there  were  indications  in  the  epistle  itself  of  the  great  age  of  the  author,  or 
evidences  that  he  was  an  old  man,  and  that  consequently  it  was  written  near 
the  close  of  the  life  of  John.  There  is  some  evidence  in  the  epistle  that  it  was 
written  when  the  author  was  an  old  man,  though  none  that  he  was  in  his  dotage, 
as  Eichhorn  and  some  others  have  maintained.  The  evidence  th^||he  was  ev&n 
an  old  man  is  not  positive,  but  there  is  a  certain  air  and  manner  in  the  epistle, 
in  its  repetitions,  and  its  want  of  exact  order,  and  especially  in  the  style  in 
which  he  addresses  those  to  whom  he  wrote,  as  little  children — -etxvia, — (ch.  ii. 
1,  12,  28;  iii.  7,  18  ;  iv.  4 ;  v.  21)  which  would  seem  to  be  appropriate  only 
to  an  aged  man.  Comp.  Liicke  Einlei.  pp.  23,  24,  and  Prof.  Stuart  in  Hug's 
Intro,  pp.  732,  733. 

As  little  is  known  about  \he  place  where  the  epistle  was  written  as  about  the 
time.  There  are  no  local  references  in  it ;  no  allusions  to  persons  or  opinions 
which  can  help  us  to  determine  where  it  was  written.  As  John  spent  the  latter 
part  of  his  life,  however,  in  Ephesus  and  its  vicinity,  there  is  no  impropriety  in 
supposing  that  it  was  written  there.  Nothing,  in  the  interpretation  of  the  epistle, 
depends  on  our  being  able  to  ascertain  the  place  of  its  composition.  Hug  sup- 
poses that  it  was  written  in  Patmos,  and  was  sent  as  a  letter  accompanying 
his  gospel,  to  the  church  at  Ephesus.  Intro.  §  69.  Liicke  supposes  ♦hat  it  was 
a  circular  epistle  addressed  to  the  churches  in  Asia  Minor,  and  sent  f/ow  Ephe- 
sus. Einlei.  p.  27. 

To  lohom  the  epistle  was  written  is  also  unknown.  It  bears  no  -nscription, 
as  many  of  the  other  epistles  of  the  New  Testament  do,  and  as  even  the  second 
and  third  of  John  do,  and  there  is  no  reference  to  any  particular  ckss  of  per- 
sons by  which  it  can  be  determined  for  whom  it  was  designed.  Noi  is  it  kuown 
why  the  name  of  the  author  was  not  attached  to  it,  or  why  the  persons  for 
whom  it  was  designed  were  not  designated.  All  that  can  be  determined  on  this 
subject  from  the  epistle  itself  is  the  following  :  (1.)  It  seems  to  hafe  been  ad- 
dressed to  no  particular  church,  but  rather  to  have  been  of  a  circulat  character, 
designed  for  the  churches  in  a  region  of  country  where  certain  dangerous  opinions 
prevailed.  (2.)  The  author  presumed  that  it  would  be  known  v^to  wrote  it, 
either  by  the  style,  oY  by  the  sentiments,  or  by  its  resemblance  to  his  other  writ- 
ings, or  by  the  messenger  who  bore  it,  so  that  it  was  unnecessary  to  affix  his 
name  to  it.  (3.)  It  appears  to  have  been  so  composed  as  to  be  adapted  to  any 
people  where  those  errors  prevailed  ;  and  hence  it  was  thought  better  to  give  it 
a  general  direction,  that  all  might  feel  themselves  to  be  addressed,  than  to  desig- 
nate any  particular  place  or  church.  There  is,  indeed,  an  ancient  tradition  that 
it  was  written  to  the  Parthians.  Since  the  time  of  Augustine  this  has  been  the 
uniform  opinion  in  the  Latin  church.  Venerable  Bede  remarks  that  'many  of 
the  ecclesiastical  writers,  among  whom  is  St.  Athanasius,  testify  that  the  first 
epistle  of  John  was  written  to  the  Parthians.'  Various  conjectures  have  been 
made  as  to  the  origin  of  this  opinion,  and  of  the  title  which  the  epistle  bears  in 
many  of  the  Latin  MSS.  (ad  Farthos),  but  none  of  them  are  satisfactory.  No 
such  title  is  found  in  the  epistle  itself,  nor  is  there  any  intimation  in  it  to  whom 
it  was  directed.  Those  who  are  disposed  to  examine  the  conjectures  which 
have  been  made  in  regard  to  the  origin  of  the  title  may  consult  Liicke,  Enlei. 
p.  28,  seq.  No  reason  can  be  assigned  why  it  should  have  been  sent  to  th« 
Parthians,  nor  is  there  any  sufficient  evidence  to  suppose  that  it  was. 


INTRODUCTION.  CCCXIU 

I  3.  The  object  of  the  Epistie. 

It  is  evident  from  the  epistle  itself  that  there  were  some  prevailing  errors 
•.Aong  those  to  whom  it  was  written,  and  that  one  design  of  the  writer  was  to 
counteract  those  errors.  Yet  very  various  opinions  have  been  entertained  in 
regard  to  the  nature  of  the  errors  that  were  opposed,  and  the  persons  whom  the 
writer  had  in  his  eye.  Loeffler  supposes  that  Jews  and  Judaizers  are  tht  per- 
sons opposed ;  Semler,  Tittman,  Knapp,  and  Lange  suppose  that  they  were 
Judaizing  Christians,  and  especially  Ebionites,  or  apostate  Christians;  Mi- 
chaelis,  Kleuker,  Paulus,  and  others,  suppose  that  the  Gnostics  are  referred  to  ; 
others,  as  Schmidt,  Liicke,  Vitringa,  Bertholdt,  Prof.  Stuart,  suppose  that  the 
Docetae  was  the  sect  that  was  principally  opposed. 

It  is  impossible  now  to  determine  with  accuracy  to  whom  particularly  the 
writer  referred,  nor  could  it  be  well  done  without  a  more  accurate  knowledge 
than  we  now  have  of  the  peculiarities  of  the  errors  which  prevailed  in  the  time 
of  the  author,  and  among  the  people  to  whom  he  wrote.  All  that  we  can  learn 
on  the  subject  that  is  certain,  is  to  be  derived  from  the  epistle  itself,  and  there 
the  intimations  are  few,  but  they  are  so  clear  that  we  may  obtain  some  know- 
ledge to  guide  us. 

1.  The  persons  referred  to  had  [Teen  professing  Christians,  and  were  now 
apostates  from  the  faith.  This  is  clear  from  ch.  ii.  19.  "They  went  out  from 
us,  but  they  were  not  of  us,"  &c.  They  had  been  members  of  the  church,  but 
they  had  now  become  teachers  of  error. 

3.  They  were  probably  of  the  sect  of  the  Docetae ;  or  if  that  sect  had  not 
then  formally  sprung  up,  and  was  not  organized,  they  held  the  opinions  which 
they  afterwards  embraced.  This  sect  was  a  branch  offfthe  great  Gnostic  fa- 
mily, and  the  peculiarity  of  the  opinion  which  they  held  was  that  Christ  was 
only  in  appearance  and  seemingly,  but  not  in  reality,  a  man  ;  that  though  he 
seemed  to  converse,  to  eat,  to  suffer,  and  to  die,  yet  this  was  merely  an  appear- 
ance assumed  by  the  Son  of  God  for  important  purposes  in  regard  to  man. 
He  had,  according  to  this  view,  no  real  humanity,  but  though  the  Son  of  God 
had  actually  appeared  in  the  world,  yet  all  this  was  only  an  assumed  form  for 
the  purpose  of  a  manifestation  to  men.  The  opinions  of  the  Docetes  are  thus 
represented  by  Gibbon:  "They  denied  the  truth  and  authenticity  of  the  gos- 
pels, as  far  as  they  relate  the  conception  of  Mary,  the  birth  of  Christ,  and  the 
thirty  years  which  preceded  the  first  exercise  of  his  ministry.  He  first  ap- 
peared on  the  banks  of  the  Jordan  in  the  form  of  perfect  manhood  ;  but  it  was 
a  form  only,  and  not  a  substance ;  a  human  figure  created  by  the  hand  of  Om- 
nipotence to  imitate  the  faculties  and  actions  of  a  man,  and  to  impose  a  per- 
petual illusion  on  the  senses  of  his  friends  and  enemies.  Articulate  sounds 
vibrated  on  the  ears  of  his  disciples;  but  the  image  which  was  impressed  on 
their  optic  nerve,  eluded  the  more  stubborn  evidence  of  the  touch,  and  they 
enjoyed  the  spiritual,  but  not  the  corporeal  presence  of  the  Son  of  God.  Th9 
rage  of  the  Jews  was  idly  wasted  ggainst  an  impassive  phantom,  and  the  mys 
tic  scenes  of  the  passion  and  death,  the  resurrection  and  ascension  of  Christ 
were  represented  on  the  theatre  of  Jerusalem  for  the  benefit  of  mankind.' 
Die.  L.  Fall,  vol.  iii.  p.  245,  Ed.  N.  York,  1829.     Comp.  vol.  i.  440. 

That  these  views  began  to  prevail  in  the  latter  part  of  the  first  century,  there 

can  be  no  reason  to  fioubt,  and  there  can  be  as  lil-ile  doubt  that  the  author  of 

this  epistle  had  this  doctrine  in  his  eye,  and  that  he  deemed  it  to  be  of  special 

importance  in  this  epistle,  as  he  had  done  in  his  gospel,  to  show  that  the  Son 

2T 


CCCXIV  *  INTRODUCTION. 

of  God  had  actually  come  in  the  flesh;  that  he  was  truly  and  properly  a  man, 
that  he  lived  and  died  in  reality,  and  not  in  appearance  only.  Hence  the  allu- 
sion to  these  views  in  such  passages  as  the  following :  "  That  which  was  from 
the  beginning,  which  we  have  heard,  which  we  have  seen  with  our  eyes,  which 
we  have  looked  upon,  and  our  hands  have  handled,  of  the  Word  of  life — that 
which  we  have  seen  and  heard  declare  we  unto  you."  ch.  i.  1,  3.  "Many 
false  prophets  are  gone  out  into  the  world.  Hereby  know  we  the  spirit  of  God, 
Every  spirit  that  confesseth  that  Jesus  Christ  is  come  in  the  flesh  is  of  God; 
and  every  spirit  that  confesseth  not  that  Jesus  Christ  is  come  in  the  flesh  is  not 
of  God ;  and  this  is  that  spirit  of  Antichrist  whereof  ye  have  heard  that  it 
should  come."  ch.  iv.  1—3.  Comp.  vs.  9,  14,  15;  v.  1.  6,  10,  11,  13.  John 
had  written  his  gospel  to  shoW  that  Jesus  was  the  Christ  (ch.  xx.  31)  ;  he  had 
furnished  ample  proof  that  he  was  divine,  or  was  equal  with  the  Father  (ch.  i. 
1 — 14),  and  also  that  he  was  truly  a  man  (ch.  xv.  25 — 28)  ;  but  still  it  seemed 
proper  to  furnish  a  more  unequivocal  statement  that  he  had  actually  appeared 
in  the  flesh,  not  in  appearance  only  but  in  reality,  and  this  purpose  evidently 
was  a  leading  design  of  this  epistle. 

The  main  scope  of  the  epistle,  the  author  has  himself  stated  in  ch.  v.  13. 
*'  These  things  have  I  written  unto  ycTu  that  believe  on  the  name  of  the  Son  of 
God ;  that  ye  may  know  that  ye  have  eternal  life,  and  that  ye  may  believe  on 
the  name  of  the  Son  of  God  ;"  that  is,  that  you  may  have  just  views  of  him, 
and  exercise  an  intelligent  faith. 

In  connection  with  this  general  design,  and  keeping  in  view  the  errors  to 
which  they  to  whom  the  epistle  was  written  were  exposed,  there  are  two  lead- 
ing trains  of  thought,  though  often  intermingled,  in  the  epistle,  (a)  The  au- 
thor treats  of  the  doctrine  that  Jesus  is  the  Christ,  and  (b)  the  importance  of 
love  as  an  evidence  of  being  united  to  him,  or  of  being  true  Christians.  Both 
these  things  are  characteristic  of  John  ;  they  agree  with  the  design  for  which 
he  wrote  his  gospel,  and  they  were  in  accordance  with  his  peculiarity  of  mind 
as  <  the  beloved  disciple,'  the  disciple  whose  heart  was  full  of  love,  and  who  made 
religion  consist  much  in  that. 

The  main  characteristics  of  this  epistle  are  these ;  (!•)  It  is  full  of  love.  The 
writer  dwells  on  it ;  places  it  in  a  variety  of  attitudes ;  enforces  the  duty  of 
loving  one  another  by  a  great  variety  of  considerations,  and  shows  that  it  is 
essential  to  the  very  nature  of  religion.  (2.)  The  epistle  abounds  with  state- 
ments on  the  evidences  of  piety,  or  the  characteristics  of  true  religion.  The 
author  seems  to  have  felt  that  those  to  whom  he  wrote  were  in  danger  of  em- 
bracing false  notions  of  religion,  and  of  being  seduced  by  the  abettors  of  error. 
He  is  therefore  careful  to  lay  down  the  characteristics  of  real  piety,  and  to  show 
in  what  it  essentially  consists.  A  large  part  of  the  epistle  is  occupied  with 
this,  and  there  is  perhaps  no  portion  of  the  New  Testament  which  one  could 
study  to  more  advantage  who  is  desirous  of  ascertaining  whether  he  himself  is 
>i  true  Christian.  An  anxious  inquirer,  a  man  who  wishes  to  know  what  true 
religion  is,  could  be  directed  to  no  portion,  of  the  New  Testament  where  he 
would  more  readily  find  the  instruction  that  he  needs,  than  to  this  portion  of 
the  writings  of  the  aged  and  experienced  disciple  whom  Jesus  loved.  A  true 
Christian  can  find  nowhere  else  a  more  clear  statement  of  the  nature  of  his  re« 
ligion,  and  of  the  evidences  of  real  piety  than  in  this  epistle. 


THE  FIRST 

EPISTLE  GENERAL  OF  JOHN, 


CHAPTER  I. 

THAT  which  was  from   the  " 
beginning,   which   we    have 

a  Jno.  1.  1,  &c. 


CHAPTER  I. 

AITALTSIS    OF    THE    CHAPTER. 

This  short  chapter  embraces  the  fol- 
lowing subjects  :  I.  A  strong  affirma- 
tion that  the  Son  of  God,  or  the  '  Life' 
had  appeared  in  the  flesh,  vs.  1 — 3. 
The  evidence  of  this,  the  writer  says, 
was  that  he  had  seen  him,  heard  him, 
handled  him  ;  that  is,  he  had  had  all 
the  evidence  which  could  be  furnished 
by  the  senses.  His  declaration  on  this 
point  he  repeats,  by  putting  the  state-' 
ment  into  a  variety  of  forms,  for  he 
seems  to  regard  it  as  essential  to  true 
religion.  11.  He  says  that  he  wrote  to 
them,  in  order  that  they  might  have 
fellowship  with  him  in  the  belief  of 
this  truth,  and  might  partake  of  the 
joy  which  flows  from  the  doctrine  that 
the  Son  of  God  has  actually  come  in 
the  flesh,  vs.  3,  4.  III.  He  states  that 
the  sum  and  substance  of  the  whole 
message  which  he  had  to  bring  to  them 
was,  that  God  is  light,  and  that  if  we 
profess  to  have  fellowship  with  him  we 
must  walk  in  the  light,  vs.  5 — 10.  (a) 
In  God  is  no  darkness,  no  impurity,  no 
sin.  ver.  5.  (6)  If  we  are  in  darkness, 
if  we  are  ignorant  and  sinful,  it  proves 
that  we  cannot  have  any  fellowship 
with  him.  ver.  6.  (c)  If  we  walk  in 
the  light  as  he  is  in  the  light ;  if  we 
partake  of  his  character  and  spirit,  then 


heard,  which  we  have  seen  *  with 
our  eyes,  which  we  have  looked 
upon,  and  our  hands  have ' 
handled,  of  the  Word  of  life ; 

h  2  Pe.  1.  16.  c  Lu.  24,  39. 


we  shall  have  fellowship  one  with  a.n 
other,  and  we  may  believe  that  the 
blood  of  Christ  will  cleanse  us  from  all 
sin.  ver.  7.  (</)  Yet  we  are  to  guard 
ourselves  from  one  point  of  danger,  we 
are  not  to  allow  ourselves  to  feel  that 
we  have  no  sin.  We  are  to  bear  with 
us  the  constant  recollection  that  we  are 
sinners,  and  are  to  permit  that  fact  to 
produce  its  proper  impression  on  our 
minds,  vs.  8,  10.  (e)  Yet,  we  are  not 
to  be  desponding  though  we  do  feel 
this,  but  are  to  remember,  that  if  we 
will  truly  confess  our  sins  he  will  be 
found  faithful  to  his  promises,  and  just 
to  the  general  arrangements  of  grace, 
by  which  our  sins  may  be  forgiven. 
ver.  9. 

I.  That  which  was  from  the  begin- 
ning. There  can  be  no  doubt  that  the 
reference  here  is  to  the  Lord  Jesus 
Christ,  or  the  '  Word'  that  was  made 
flesh.  See  Notes  on  John  i.  1.  This 
is  such  language  as  John  would  use 
respecting  him,  and  indeed  the  phrase 
'  the  beginning,'  as  applicable  to  the 
Lord  Jesus,  is  peculiar  to  John  in  the 
writings  of  the  New  Testament,  and 
the  language  here  may  be  regarded  as 
one  proof  that  this  epistle  was  written 
by  him,  for  it  is  just  such  an  expres- 
sion as  he  would  use,  but  not  such  as 
one  would  be  likely  to  adopt  who  should 
attempt  to  palm  off  his  own  writings 
(315) 


316 


I.  JOHN. 


[A.  D.  90. 


as  those  of  John.  One  who  should 
have  attempted  that  would  have  been 
likely  to  introduce  the  name  John 
In  the  beginning  of  the  epistle,  or  in 
some  way  to  have  claimed  his  authority. 
The  apostle,  in  speaking  of '  that  which 
was  from  the  beginning,'  uses  a  word 
in  the  neuter  gender  instead  of  the 
masculine  (6).  It  is  not  to  be  supposed, 
I  think,  that  he  meant  to  apply  this 
term  directly  to  the  Son  of  God,  for  if 
he  had  he  would  have  used  the  mascu- 
line pronoun  ;  but  though  he  had  the 
Son  of  God  in  view,  and  meant  to  make 
a  strong  affirmation  respecting  him,  yet 
the  particular  thing  here  referred  to  was 
whatever  there  was  respecting  that  in- 
carnate Saviour  that  furnished  testi- 
mony to  any  of  the  senses,  or  that  per- 
tained to  his  character  and  doctrine,  he 
had  borne  witness  to.  He  was  looking 
rather  at  the  evidence  that  he  was  in- 
carnate ;  the  proofs  that  he  was  mani- 
fested ;  and  he  says  that  those  proofs 
had  been  subjected  to  the  trial  of  the 
senses,  and  he  had  borne  witness  to 
them,  and  now  did  it  again.  This  is 
what  is  referred  to,  it  seems  to  me,  by 
the  phrase  <  that  which'  (6).  The 
sense  may  be  this:  'Whatever  there 
was  respecting  the  Word  of  life,  or 
him  who  is  the  living  Word,  the  incar- 
nate Son  of  God,  from  the  very  begin- 
ning, from  the  time  when  he  was  first 
manifested  in  the  flesh;  whatever  there 
was  respecting  his  exalted  nature,  his 
dignity,  his  character,  that  could  be 
subjected  to  the  testimony  of  the  senses, 
to  be  the  object  of  sight,  or  hearing,  or 
touch,  that  I  was  permitted  to  see,  and 
that  I  declare  to  you  respecting  him.' 
John  claims  to  be  a  competent  witness 
in  reference  to  every  thing  which  oc- 
curred as  a  manifestation  of  what  the 
Son  of  God  was.  If  this  be  the  correct 
interpretation,  then  the  phrase  <  from 
the  beginning'  (an;'  ap;t^5)  t^oes  not  here 
refer  to  his  eternity,  or  his  being  in  the 
beginning  of  all  things,  as  the  phrase 
*in  the  beginning'  (Iv  o^pxv)  *^°^^  '" 
•John  i   1  ;  but  rather  means  from  the 


very  commencement  of  his  manifesta- 
tion as  the  Son  of  God,  the  very  first 
indications  on  earth  of  what  he  was  as 
the  Messiah.  When  the  writer  says, 
(ver.  3)  that  he  '  declares'  this  to  them, 
it  seems  to  me  that  he  has  not  reference 
merely  to  what  he  would  say  in  this 
epistle,  for  he  does  not  go  extensively 
into  it  here,  but  that  he  supposes  that 
they  had  his  gospel  in  their  possession, 
and  that  he  also  means  to  refer  to  that, 
or  presumes  that  they  were  familiar 
with  the  testimony  which  he  had  borne 
in  that  gospel  respecting  the  evidence 
that  the  "  Word  became  flesh."  Many 
have  indeed  supposed  that  this  epistle 
accompanied  the  gospel  when  it  was 
published,  and  was  either  a  part  of  it 
that  became  subsequently  detached  from 
it,  or  was  a  letter  that  accompanied  it. 
See  Hug.  Intro.  P.  II.  §  68.  There 
is,  it  seems  to  me,  no  certain  evidence 
of  that;  but  no  one  can  doubt  that 
he  supposed  that  those  to  whom  he 
wrote  had  access  to  that  gospel,  and 
that  he  refers  here  to  the  testimony 
which  he  had  borne  in  that  respecting 
the  incarnate  Word.  IF  Which  we  have 
heard.  John  was  with  the  Saviour 
through  the  whole  of  his  ministry,  and 
he  has  recorded  more  that  the  Saviour 
said  than  either  of  the  other  Evange- 
lists. It  is  on  what  he  said  of  him- 
self that  he  grounds  much  of  the  evi- 
dence that  he  was  the  Son  of  God. 
IF  Which  we  have  seen  with  our  eyes. 
That  is,  pertaining  to  his  person,  and 
to  what  he  did.  '  I  have  seen  him  ; 
seen  what  he  was  as  a  man  ;  how  he 
appeared  on  earth ;  and  I  have  seen 
whatever  there  was  in  his  works  to  in- 
dicate his  character  and  origin.'  John 
professes  here  to  have  seen  enough  in 
this  respect  as  to  furnish  evidence  that 
he  was  the  Son  of  God.  It  is  not 
hearsay  on  which  he  relies,  but  he  had 
the  testimony  of  his  own  eyes  in  the 
case.  Comp.  Notes  on  2  Pet.  i.  16 
IT  Which  we  have  looked  upon.  The 
word  here  used  seems  designed  to  be 
more  emphatic    or  intensive  than  the 


A.D.90.]  CHAPTER  I.  317 

2  (For  the  Life  was  manifest-  ed,  and   we  have  seen  it,   and 


one  before  occurring.  He  had  just  said 
that  he  had  '  seen  him  with  his  eyes/ 
but  he  evidently  designs  to  include  an 
idea  in  this  word  which  would  imply 
something  more  than  mere  beholding 
or  seeing.  The  additional  idea  which 
is  couched  in  this  word  seems  to  be 
that  of  deaire  or  pleasure  ,•  that  is,  that 
he  had  looked  on  him  with  desire,  or 
satisfaction,  or  with  the  pleasure  with 
which  one  beholds  a  beloved  object. 
Comp.  Matt.  xi.  7.  Luke  vii.  24.  John 
i.  14 ;  X.  45.  See  Rob.  Lex.  There  was 
an  intense  and  earnest  gaze,  as  when  we 
behold  one  whom  we  have  desired  to  see, 
or  when  one  goes  out  purposely  to  look 
on  an  object.  The  evidences  of  the  in- 
carnation of  the  Son  of  God  had  been 
subjected  to  such  an  intense  and  earnest 
gaze.  IF  And  our  hands  have  handled. 
That  is,  the  evidence  that  he  was  a 
man  was  subjected  to  the  sense  of 
touch.  It  was  not  merely  that  he  had 
been  seen  by  the  eye,  for  then  it  might 
be  pretended  that  this  was  a  mere  .ap- 
pearance assumed  without  reality ;  or 
that  what  occurred  might  have  been  a 
mere  optical  illusion  ;  but  the  evidence 
that  he  appeared  in  the  flesh  was  sub- 
jected to  more  senses  than  one ;  to  the 
fact  that  his  voice  was  heard  ;  that  he 
was  seen  with  the  eyes ;  that  the  most 
intense  scrutiny  had  been  employed ; 
and,  lastly,  that  he  had  been  actually 
touched  and  handled,  showing  that  it 
could  not  have  been  a  mere  appear- 
ance, an  assumed  form,  but  that  it  was 
a  reality.  This  kind  of  proof  that  the 
Son  of  God  had  appeared  in  the  Jiesh, 
or  that  ho  was  truly  and  properly  a 
man,  is  repeatedly  referred  to  in  the 
New  Testament.  Luke  xxiv.  39.  "  Be- 
hold my  hands  and  my  feet,  that  it  is 
I  myself:  handle  me  and  see;  for  a 
spirit  hath  not  flesh  and  bones  as  ye 
Bee  me  have."  Comp.  John  xx.  25 — 
27.  There  is  evident  allusion  here  to 
the  opinion  which  early  prevailed, 
27* 


which  was  held  by  the  Docetcs,  that 
the  Son  of  God  did  not  truly  and  really 
become  a  man,  but  that  there  was  only 
an  appearance  assumed,  or  that  he 
seemed  to  be  a  man.  See  the  Intro.,  §  3. 
It  was,  evidently,  with  reference  to  thig 
opinion  which  began  early  to  prevail, 
that  the  apostle  dwells  on  tliis  point,  and 
repeats  the  idea  so  much,  and  shows 
by  a  reference  to  all  the  senses  which 
could  take  any  cognizance  in  the  case, 
that  he  was  truly  and  properly  a  man. 
The  amount  of  it  is,  that  we  have  the 
same  evidence  that  he  was  properly  a 
man  which  we  can  have  in  the  case  of 
any  other  human  being ;  the  evidence  on 
which  we  constantly  act,  and  in  which 
we  cannot  believe  that  our  senses  deceive 
us.  IT  0/  the  Word  of  life.  Respecting, 
or  pertaining  to,  the  Word  of  life.  '  That 
is,  whatever  there  was  pertaining  to 
the  Word  of  life,  which  was  manifested 
from  the  beginning  in  his  speech  and 
actions,  of  which  the  senses  could  take 
cognizance,  and  which  would  furnish 
the  evidence  that  he  was  truly  incar- 
nate, that  we  have  declared  unto  you.' 
The  phrase  '  the  Word  of  life,'  means 
the  Word  in  which  life  resided,  or 
which  was  the  source  and  fountain  of 
life.  See  Notes  on  John  i.  1,  3.  The 
reference  is  undoubtedly  to  the  Lord 
Jesus  Christ. 

2.  For  the  Life  was  manifested. 
Was  made  manifest  or  visible  unto  us. 
He  who  was  the  Life  was  made  known 
to  men  by  the  incarnation.  He  ap- 
peared among  men  so  that  they  could 
see  him  and  hear  him.  Though  ori- 
ginally with  God,  and  dwelling  wit^ 
him  (John  i.  1,  2),  yet  he  came  forth 
and  appeared  among  men.  Comp. 
Notes  on  Rom.  i.  3,  1  Tim.  iii.  16. 
He  is  the  great  source  of  all  life,  and 
he  appeared  on  the  earth,  and  we  had 
an  opportunity  of  seeing  and  knowing 
what  he  was.  ^  And  we  have  seen  it. 
This   /epetition,  or  turning   over    tha 


818 


I.  JOHN. 


[A.  D.  90. 


bear  witness,  and  show  unto  you 
that  eternal  Life,  *  which  was 
with  the  Father,  and  was  mani- 
fested unto  us;) 


thought,  is  designed  to  express  the  idea 
with  emphasis,  and  is  much  in  the 
manner  of  John.  See  John  i.  1 — 3. 
He  is  particularly  desirous  of  impress- 
ing on  them  the  thought  that  he  had 
been  a  personal  witness  of  what  the 
Saviour  was,  having  had  every  oppor- 
tunity of  knowing  it  from  long  and  fa- 
miliar intercourse  with  him.  IF  And 
hear  witness.  We  testify  in  regard 
to  it.  John  was  satisfied  that  his  own 
character  was  known  to  be  such  that 
credit  would  be  given  to  what  he  said. 
He  felt  that  he  was  known  to  be  a  man 
of  truth,  and  hence  he  never  doubts 
that  faith  would  be  put  in  all  his  state- 
ments. See  John  xix.  35 ;  xxi.  24. 
Rev.  i.  2,  3.  John  12.  IT  And  show 
unto  you  that  eternal  Life.  That  is, 
we  declare  unto  you  what  that  Life 
was — what  was  the  nature  and  rank 
of  him  who  was  the  Life,  and  how  he 
appeared  when  on  earth.  He  here  at- 
tributes eternity  to  the  Son  of  God — 
implying  that  he  had  always  been  with 
the  Father.  \  Which  was  with  the 
Father.  Always  before  the  manifesta- 
tion on  the  earth.  See  John  i.  1 : 
"  The  word  was  with  God."  This 
passage  demonstrates  the  pre-existence 
of  the  Son  of  God,  and  proves  that  he 
was  eternal.  Before  he  was  manifested 
on  earth  he  had  an  existence  to  which 
the  word  Life  could  be  applied,  and 
that  was  eternal.  He  is  the  Author 
of  eternal  life  to  us.  IT  And  was  ma- 
nifested unto  us.  In  the  flesh ;  as  a 
man.  He  who  was  the  Life  appeared 
unto  men.  The  idea  of  John  evidently 
is,  (1.)  That  the  being  here  referred  to 
was  for  ever  with  God  ;  (2.)  That  it 
was  proper  before  the  incarnation  that 
the  word  l,ife  should  be  given  to  him 
as  descriptive  of  his  nature ;  (3.)  That 
there  was  a  manifestation  of  him  who 
^»B  thus  called  Life,  on  earth ;  that 


3  That  which  we  have  seen 
and  heard  declare  we  unto  you, 
thaf.  ye  also  may  have  fellowship 

a  Jno.  17.  3. 


he  appeared  among  men  ;  that  he  had 
a  real  existence  here,  and  not  a  merely 
assumed  appearance ;  and  (4.)  That 
the  true  characteristics  of  this  incarnate 
being  could  be  borne  testimony  to  by 
those  who  had  seen  him,  and  who  had 
been  long  with  him.  This  second  verse 
should  be  regarded  as  a  parenthesis. 

3.  That  which  we  have  seen  and 
heard  declare  we  unto  you.  We  an- 
nounce it,  or  make  it  known  unto  you 
— referring  either  to  what  he  purposes 
to  say  in  this  epistle,  or  more  probably 
embracing  all  that  he  had  written  re- 
specting him,  and  supposing  that  his 
gospel  was  in  their  hands.  He  means 
to  call  their  attention  to  all  the  testi, 
mony  which  he  had  borne  on  the  sub- 
ject, in  order  to  counteract  the  errors 
which  began  to  prevail.  ^  That  ye 
may  have  fellowship  with  us.  With 
us  the  apostles;  with  us  who  actually 
saw  him,  and  conversed  with  him. 
That  is,  he  wished  that  they  might  have 
the  same  belief,  and  the  same  hope, 
and  the  same  joy  which  he  himself  had, 
arising  from  the  fact  the  Son  of  God 
had  become  incarnate,  and  had  appeared 
among  men.  To  '  have  fellowship,' 
means  to  have  any  thing  m  coinmon 
with  others;  to  partake  of  it;  to  share 
it  with  them  (see  Notes  on  Acts  ii.  42)  ; 
and  the  idea  here  is,  that  the  apostle 
wished  that  they  might  share  with  him 
all  the  peace  and  happiness  which  re- 
sulted from  the  fact  that  the  Son  of 
God  had  appeared  in  human  form  in 
behalf  of  men.  The  object  of  the 
apostle  in  what  he  wrote  was,  that  they 
might  have  the  same  views  of  the  Sa- 
viour which  he  had,  and  partake  of  the 
same  hope  and  joy.  This  is  the  true 
notion  oi  fellowship  in  religion.  IT  And 
truly  our  fellowship  is  with  the  Father. 
With  God  the  Father.  That  is,  there 
was  somethins  in  common  with  hitn 


^.  D.  90.]  CHAPTER  I. 

with  us:   and  truly  our  fellow- 

.  a  Jno.  17.  21. 


and  God ;  something  of  which  he  and 
God  partook  together,  or  which  they 
shared.  This  cannot,  of  course,  mean 
that  his  nature  was  the  same  as  that 
of  God,  or  that  in  all  things  he  shared 
with  God,  or  that  in  an?/  thing  he  was 
equal  with  God  ;  but  it  means  that  he 
partook,  in  some  respects,  of  the  feel- 
ings, the  views,  the  aims,  the  joys 
which  God  has.  There  was  a  union 
in  feeling,  and  affection,  and  desire, 
and  plan,  and  this  was  to  him  a  source 
of  joy.  He  had  an  attachment  to 
the  same  things,  loved  the  same  truth, 
desired  the  same  objects,  and  was  en- 
gaged in  the  same  work ;  and  the  con- 
sciousness of  this,  and  the  joy  which 
attended  it,  was  what  was  meant  by 
fellowship.  Comp.  Notes  on  1  Cor. 
X.  16.  2  Cor.  xii.  14.  The  fello%v- 
ship  which  Christians  have  with  God 
relates  to  the  following  points:  (1.) 
Attachment  to  the  same  truths,  and 
the  same  objects ;  love  for  the  same 
principles,  and  the  same  beings.  (2.) 
The  same  kind  of  happiness,  though 
not  in  the  same  degree.  The  happi- 
ness of  God  is  found  in  holiness,  truth, 
purity,  justice,  mercy,  benevolence. 
The  happiness  of  the  Christian  is  of 
the  same  kind  that  God  has  ;  the  same 
kind  that  angels  have ;  the  same  kind 
that  he  will  himself  have  in  heaven — 
for  the  joy  of  heaven  is  only  that  which 
the  Christian  has  now,  expanded  to  the 
utmost  capacity  of  the  soul,  and  freed 
from  all  that  now  interferes  with  it, 
and  prolonged  to  eternity.  (3.)  Em- 
ployment, or  co-operation  with  God. 
There  is  a  sphere  in  which  God  works 
alone,  and  in  which  we  can  have  no 
co-operation,  no  fellowship  with  him. 
In  the  work  of  creation  ;  in  upholding 
all  things;  in  the  government  of  the 
universe;  in  the  transmission  of  light 
from  world  to  world  ;  in  the  return  of  the 
8«>)3ons,  the  rising  and  setting  of  the  sun, 
\h%  storms,  the  tides,  the  flight  of  the  co- 


319 


ship  "  is  with  the   Father,   and 
with  his  son  Jesus  Christ. 


met,  we  can  have  no  joint  agency,  no  co- 
operation with  him.  There  God  works 
alone.  But  there  is  also  a  large  sphere 
in  which  he  admits  us  graciously  to  a 
co-operation  with  him,  and  in  which, 
unless  we  work,  his  agency  will  not 
be  put  forth.  This  is  seen  when  the 
farmer  sows  his  grain  ;  when  the  sur- 
geon binds  up  a  wound  ;  when  we  take 
the  medicine  which  God  has  appointed 
as  a  means  of  restoration  to  health.  So 
in  the  moral  world.  In  our  efforts  to 
save  our  own  souls  and  the  souls  of 
others,  God  graciously  works  with  us, 
and  unless  we  work,  the  object  is  not 
accomplished.  This  co-operation  is 
referred  to  in  such  passages  as  these  : 

<  We  are  labourers  together  (awfpyot) 
with  God.'  1  Cor.  iii.  9.  *  The  Lord 
working   with   them!    Mark  xvi.  20. 

<  We  then  are  workers  together  with 
him.'  2  Cor.  vi.  1.  '  That  we  might 
be  fellow-helpers  to  the  truth.'  3  John 
8.  In  all  such  cases,  while  the  effi,- 
ciency  is  of  God — alike  in  exciting  us 
to  effort,  and  in  crowning  the  effort 
with  success — it  is  still  true  that  if  our 
efforts  were  not  put  forth,  the  work 
would  not  be  done.  In  this  department 
God  would  not  work  by  himself  alone ; 
he  would  not  secure  the  result  by  mi- 
racle. (4.)  We  have  fellowship  with 
God  by  direct  communion  with  him, 
in  prayer,  in  meditation,  and  in  the 
ordinances  of  religion.  Of  this  all  true 
Christians  are  sensible,  and  this  consti- 
tutes no  small  part  of  their  peculiar 
joy.  The  nature  of  this,  and  the  hap- 
piness resulting  from  it,  is  much  of  the 
same  nature  as  the  communion  of  friend 
with  friend — of  one  mind  with  another 
kindred  mind — that  to  which  we  owe 
no  small  part  of  our  happiness  in  this 
world.  (-5.)  The  Christian  will  have 
fellowship  with  his  God  and  Saviour 
in  the  triumphs  of  the  latter  day,  when 
the  scenes  of  the  judgment  shall  occur, 
and  when  the  Redeemer  shall  appear, 


I.  JOHN. 


[A.D.  90. 


4  And  these  things  write  we 
unto  you,  that  °  our  joy  may  be 
full. 

5  This  then  is   the   message 

a  Jno.  15.  11. 


that  he  may  be  admired  and  adored  by 
assembled  worlds.  Comp.  Notes  on  2 
Thess.  i.  10.  See  also  Matt.  xix.  28. 
Rev.  iii.  21.  IT  And  with  his  Son  Je- 
sus Christ.  That  is,  in  like  manner 
there  is  much  which  we  have  in  com- 
mon with  the  Saviour — in  character, 
in  feeling,  in  desire,  in  spirit,  in  plan. 
There  is  a  imion  with  him  in  these 
things,  and  the  consciousness  of  this 
gives  peace  and  joy. 

4.  And  these  things  write  ice  unto 
you.  These  things  respecting  him 
who  was  manifested  in  the  flesh,  and 
respecting  the  results  which  flow  from 
that.  IT  That  our  joy  may  he  full. 
This  is  almost  the  same  language 
which  the  Saviour  used  when  address- 
ing his  disciples  as  he  was  about  to 
leave  them  (John  xv.  11),  and  there 
can  be  little  doubt  that  John  had  that 
declaration  in  remembrance  when  he 
uttered  this  remark.  Sec  Notes  on 
that  passage.  The  sense  here  is,  that 
full  and  cleaf  views  of  the  Lord  Jesus, 
and  the  fellowship  with  him  and  with 
each  other  which  would  follow  from 
that,  would  be  a  source  of  happiness. 
Their  joy  would  be  complete  if  they 
had  that ;  for  their  real  happiness  was 
to  be  found  in  their  Saviour.  The 
best  editions  of  the  Greek  Testament 
now,  instead  of  the  common  reading 
^our  joy,'  read  'your  joy.'' 

5.  This  then  is  the  message  which 
we  have  heard  of  him.  This  is  the 
substance  of  the  announcement  (in:ay- 
yfXt'a)  which  we  have  received  of  him, 
or  which  he  made  to  us.  The  message 
here  refers  to  what  he  communicated 
as  the  sum  of  the  revelation  which  he 
made  to  man.  The  phrase  '  of  him' 
(drt'  ojvtov)  does  not  mean  respecting 
him,  or  about  him,  hni  from  him  ,-  that 
is,  this  is  what  we  received  from  his 


which  we  have  heard  of  him, 
and  declare  unto  you,  that  God. 
is  light,  ^  and  in  him  is  no  dark- 
ness at  all. 

Z>Jno.  1.4,  9.    lTi.6.  16. 


preaching ;  from  all  that  he  said.  The 
peculiarity,  the  substance  of  all  that  he 
said,  may  be  summed  up  in  the  decla- 
ration that  God  is  light,  and  in  the 
consequences  which  follow  from  this 
doctrine.  He  came  as  the  messenger 
of  him  who  is  Light ;  he  came  to  in- 
culcate and  defend  the  truths  which 
flow  from  that  central  doctrine,  in  re- 
gard to  sin,  to  the  danger  and  duty  of 
man,  to  the  way  of  recovery,  and  to 
the  rules  by  which  men  ought  to  live. 
IF  That  God  is  light.  Light,  in  the 
Scriptures,  is  the  emblem  of  purity, 
truth,  knowledge,  prosperity,  and  hap- 
piness ;  as  darkness  is  of  the  opposite. 
John  here  says  that '  God  is  light'  (^u>5) 
— not  the  light,  or  a  light,  but  light 
itself;  that  is,  he  is  himself  all  light, 
and  is  the  source  and  fountain  of  light 
in  all  worlds.  He  is  perfectly  pure, 
without  any  admixture  of  sin.  He  has 
all  knowledge,  with  no  admixture  of 
ignorance  on  any  subject.  He  is  infi- 
nitely happy,  with  nothing  to  make 
him  miserable.  He  is  infinitely  true, 
never  stating  or  countenancing  error; 
he  is  blessed  in  all  his  ways,  never 
knowing  the  darkness  of  disappoint- 
ment and  adversity.  Comp.  Notes  on 
James  i.  17,  and  John  i.  4,  5.  1  Tim. 
vi.  16.  IT  And  in  him  is  no  darkness 
at  all.  This  language  is  much  in  the 
manner  of  John,  not  only  affirming 
that  a  thing  is  so,  but  guarding  it  so 
that  no  mistake  could  possibly  be  made 
as  to  what  he  meant.  Comp.  John  i. 
1 — 3.  The  expression  here  is  designed 
to  affirm  that  God  is  absolutely  perfect ; 
that  there  is  nothing  in  him  which  Ih 
in  any  way  imperfect,  or  which  would 
dim  or  mar  the  pure  splendour  of  his 
character,  not  even  as  much  as  the 
smallest  spot  would  on  the  sun.  The 
I  language  is  probably  designed  to  guard 


A.D.  90.]  CHAPTER  I. 

6  If  we  say  that  we  have  fel- 
lowship with  him,  and  walk  in 

a  Jno.  12.  35. 


321 


the  mind  from  an  error  to  which  it  is 
prone,  that  of  charging  God  with  being 
the  Author  of  the  sin  and  misery  which 
exist  on  the  earth ;  and  the  apostle 
seems  to  design  to  teach  that  whatever 
was  the  source  of  sin  and  misery,  it 
was  not  in  any  sense  to  be  charged  on 
God.  This  doctrine  that  God  is  a  pure 
Light,  John  lays  down  as  the  substance 
of  all  that  he  had  to  teach ;  of  all  that 
he  had  learned  from  him  who  was 
made  flesh.  It  is,  in  fact,  the  fountain 
of  all  just  views  of  truth  on  the  subject 
of  religion,  and  all  proper  views  of  reli- 
gion take  their  origin  from  this. 

6.  If  we  say  that  we  have  fellowship 
with  him.  If  we  reckon  ourselves 
among  his  friends,  or,  in  other  words, 
if  we  profess  to  be  like  him  ;  for  a  pro- 
fession of  religion  involves  the  idea  of 
having  fellowship  with  God  (comp. 
Notes  on  ver.  3),  and  he  who  professes 
that  should  be  like  him.  "O"  And  walk 
ill  darkness.  Live  in  sin  and  error. 
To  <  walk  in  darkness,'  now  commonly 
denotes  to  be  in  doubt  about  our  reli- 
gious state,  in  contradistinction  from 
living  in  the  enjoyment  of  religion. 
That  is  not,  however,  probably  the 
whole  idea  here.  The  leading  thought 
is,  that  if  we  live  in  sin,  it  is  a  proof 
that  our  profession  of  religion  is  false. 
Desirable  as  it  is  to  have  the  comforts 
of  religion,  yet  it  is  not  always  true 
that  they  who  do  not  are  not  true 
Christians,  nor  is  it  true  by  any  means 
that  they  intend  to  deceive  the  world. 
IT  We  lie.  We  are  false  professors; 
we  are  deceived  if  we  think  that  we 
can  have  fellowship  with  God,  and  yet 
live  in  the  practice  of  sin.  As  God  is 
pure,  so  must  we  be,  if  we  would  be 
his  friends.  This  does  not  mean  ne- 
cessarily that  they  meant  to  deceive, 
but  that  there  was  an  irreconcilable 
contradiction  between  a  life  of  sin  and 
fellowship  with  God.     IT  And  do  not 


darkness,  we  lie,  and  do  not  the 
truth : 

7   But   if  we    walk  "  in   the 

the  truth.  Do  not  act  truly.  The 
profession  is  a  false  one.  Comp.  Notes 
on  John  iii.  23.  To  do  the  truth  is  to 
act  in  accordance  with  truth,  and  the 
expression  here  means  that  such  an  one 
could  not  be  a  Christian.  And  yet, 
how  many  there  are  who  are  living  in 
known  sin  who  profess  to  be  Chris- 
tians !  How  many  whose  minds  are 
dark  on  the  whole  subject  of  religion ; 
who  have  never  known  any  thing  of 
the  real  peace  and  joy  which  it  imparts, 
who  nevertheless  entertain  the  belief 
that  they  are  the  friends  of  God,  and 
are  going  to  heaven  !  They  trust  in  a 
name,  in  forms,  in  conformity  to  exter- 
nal rites,  and  have  never  known  any 
thing  of  the  internal  peace  and  purity 
which  religion  imparts,  and  in  fact 
have  never  had  any  true  fellowship 
with  that  God  who  is  light,  and  in 
whom  there  is  no  darkness  at  all.  Re- 
ligion is  light;  religion  is  peace,  purity, 
joy ;  and  though  there  are  cases  where 
for  a  time  a  true  Christian  may  be  left 
to  darkness,  and  have  no  spiritual  joy, 
and  be  in  doubt  about  his  salvation, 
yet  still  it  is  a  great  truth,  that  unless, 
we  know  by  personal  experience  what 
it  is  to  walk  habitually  in  the  light,  to 
have  the  comforts  of  religion,  and  to 
experience  in  our  own  souls  the  influ- 
ences which  make  the  heart  pure,  and 
which  bring  us  into  conformity  to  the 
God  who  is  light,  we  can  have  no  true 
religion.  All  else  is  but  a  name,  which 
will  not  avail  us  on  the  final  day. 

7.  But  if  we  walk  in  the  light. 
Comp.  Notes  on  ver.  5.  Walking  in 
the  light  may  include  the  three  follow- 
ing things:  (L)  Leading  lives  of  holi- 
ness and  purity  ;  that  is,  the  Christian 
must  be  characteristically  a  holy  man, 
a  light  in  the  world,  by  his  example ; 
(2.)  Walking  in  the  truth  ;  that  is, 
embracing  the  truth  in  opposition  to 
all  error  of  heathenism  and  infidelityj 


B22 


I.  JOHN. 


[A.D.  90 


light,  as  he  is  in  the  light,  we 
have  fellowship  one  with  an- 
other, and  the  blood  "  of  Jesus 

a  £p.  1.  7.    He.  9.  14.     1  Pe.  1.  19.    Re.  1. 5. 


and  having  clear,  spiritual  views  of 
truth,  such  as  the  unrenewed  never 
have  (see  2  Cor.  iv.  6.  J  Cor.  ii.  9 — 
15.  Eph.  i.  18)  ;  (3.)  Enjoying  the 
comforts  of  rehgion ;  that  is,  having 
the  joy  which  religion  is  fitted  to  im- 
part, and  which  it  does  impart  to  its 
true  friends.  Ps.  xciv.  19.  Isa.  Ivii.  8. 
2  Ccr.  i.  3  ;  xiii.  1 1.  Comp.  Notes  on 
John  xii.  35.  IT  As  he  is  in  the  light. 
In  the  same  kind  of  light  that  he  has. 
The  measure  of  Hght  which  we  may 
have  is  not  the  same  in  degree,  but  it 
is  of  the  same  kind.  The  true  Chris- 
tian in  his  character  and  feeUngs  re- 
sembles God.  IT  We  have  fellowship 
one  with  another.  As  we  all  partake 
of  his  feelings  and  views,  we  shall  re- 
semble each  other.  Loving  the  same 
God  ;  embracing  the  same  views  of 
religion  ;  and  living  for  the  same  ends, 
we  shall  of  course  have  much  that  is 
common  to  us  all,  and  thus  shall  have 
fellowship  with  each  other.  IT  And 
the  blood  of  Jesus  Christ  his  Son 
cleanseth  us  from  all  sin.  See  the 
sentiment  here  expressed  fully  ex- 
plained in  the  Notes  on  Heb.  ix.  14. 
When  it  is  said  that  his  blood  cleanses 
us  from  all  sin,  the  expression  must 
mean  one  of  two  things ;  either  that  it 
■s  through  that  blood  that  all  past  sin 
is  forgiven,  or  that  that  blood  will  ulti- 
mately purify  us  from  all  transgression, 
and  make  us  perfectly  holy.  The 
general  meaning  is  plain,  that  in  regard 
to  any  and  every  sin  of  which  we  may 
be  conscious,  there  is  efficacy  in  that 
blood  to  remove  it,  and  to  make  us 
wholly  pure.  There  is  no  stain  made 
by  sin  so  deep  that  the  blood  of  Christ 
cannot  take  it  entirely  away  from  the 
sou  I.  The  connection  here,  or  the 
reason  why  this  is  introduced  here, 
seems  to  be  this :  The  apostle  is  stating 
tae  substance  of  the  message  which  he 


Christ  his  Son  cleanseth  us  from 
all  sin. 

8  If  we  say  that  we  have  no 


had  received,  ver.  5.  The  first,  or 
leading  part  of  it  was,  that  God  is  light, 
and  in  him  is  no  darkness,  and  that 
his  religion  requires  that  all  his  frie-nds 
should  resemble  him  by  their  walking 
in  the  light.  Another,  and  a  material 
part  of  the  same  message  was,  that 
provision  was  made  in  his  religion  for 
cleansing  the  soul  from  sin,  and  mak- 
ing it  like  God.  No  system  of  religion 
intended  for  man  could  be  adapted  to 
his  condition  which  did  not  contain 
this  provision,  and  this  did  contain  it 
in  the  most  full  and  ample  manner. 
Of  course,  however,  it  is  meant  that 
that  blood  cleanses  from  all  sin  only 
on  the  conditions  on  which  its  etficacy 
can  be  made  available  to  man — by  re- 
pentance for  the  past,  and  by  a  cordial 
reception  of  the  Saviour  through  faith 
8.  If  we  say  that  ive  have  no  sin. 
It  is  not  improbable  that  the  apostle 
here  makes  allusion  to  some  error  which 
was  then  beginning  to  prevail  in  the 
church.  Some  have  supposed  that  the 
allusion  is  to  the  sect  of  the  Nicolai- 
tanes,  and  to  the  views  which  they 
maintained,  particularly  that  nothing 
was  forbidden  to  the  children  of  God 
under  the  gospel,  and  that  in  the  free- 
dom conferred  on  Christians  they  were 
at  liberty  to  do  what  they  pleased.  Rev. 
ii.  6,  15.  It  is  not  certain,  however, 
that  the  allusion  is  to  them,  and  it  is 
not  necessary  to  suppose  that  there  is 
reference  to  any  particular  sect  that 
existed  at  that  time.  The  object  of  the 
apostle  is  to  show  that  it  is  implied  in 
the  very  nature  of  the  gospel  that  we 
are  sinners,  and  that  if,  on  any  pre- 
tence, we  denied  that  fact,  we  utterly 
deceived  ourselves.  In  all  ages  there 
have  been  those  who  have  attempted, 
on  some  pretence,  to  justify  their  con- 
duct; who  have  felt  that  they  did  not 
need  a  Saviour;  who  have  maintained 


A.  D.  00.]  CHAPTER  I. 

sin, "-  we  deceive  ourselves,  and 
the  truth  is  not  in  us. 

9  If  we  confess  *  our  sins,  he 

a  1  Ki.  8.  46.    Job  25.  4.    Ec.  7.  20.    Ja.  3.  2. 
b  Job  33.  27,  28.    Ps.  32.  3.    Pr.  28.  13. 


that  they  had  a  right  to  do  what  they 
pleased  ;  or  who,  on  pretence  of  being 
perfectly  sanctified,  have  held  that  they 
live  without  the  commission  of  sin. 
To  meet  these,  and  all  similar  cases, 
the  apostle  afSrms  that  it  is  a  great  ele- 
mentary truth,  which  on  no  pretence 
is  to  be  denied,  that  we  are  all  sinners. 
We  are  at  all  times,  and  in  all  circum- 
stances, to  admit  the  painful  and  hu- 
miliating truth  thai,  we  are  transgress- 
ors of  the  law  of  God,  and  that  we 
need,  even  in  our  best  services,  the 
cleansing  of  the  blood  of  Jesus  Christ. 
The  fair  interpretation  of  the  declara- 
tion here  will  apply  not  only  to  those 
who  maintain  that  they  have  not  been 
guilty  of  sin  in  the  past,  but  also  to 
those  who  profess  to  have  become  per- 
fectly sanctified,  and  to  live  without  sin. 
In  any  and  every  way,  if  we  say  that 
we  have  no  sin  we  deceive  ourselves. 
Comp.  Notes  on  James  iii.  2.  IT  We 
d-eceive  ourselves.  We  have  wrong 
views  about  our  character.  This  does 
not  mean  that  the  self-deception  is  wil- 
ful, but  that  it  in  fact  exists.  No  man 
knows  himself  who  supposes  that  in  all 
respects  he  is  perfectly  pure.  IT  Atid  the 
truth  is  not  in  us.  On  this  subject.  A 
man  who  should  maintain  that  he  had 
never  committed  sin,  could  have  no  just 
views  of  the  truth  in  regard  to  himself, 
and  would  show  that  he  was  in  utter 
error.  In  like  manner,  according  to  the 
obvious  interpretation  of  this  passage,  he 
who  maintains  that  he  is  wholly  sanc- 
tified, and  lives  without  any  sin,  shows 
that  he  is  deceived  in  regard  to  himself, 
and  that  the  truth,  in  this  respect,  is 
not  in  him.  He  may  hold  the  truth 
on  other  subjects,  but  he  does  not  on 
this.  The  very  nature  of  the  Christian 
religion  supposes  that  we  feel  ourselves 
lo  be  sinners,  and  that  we  should  be 


is  faithful  and  just  to  forgive  ua 
our  sins,  and  to  cleanse"  us  from 
all  unrighteousness. 

c  Ps.  51.  2.     1  Co.  6.  11. 

ever  ready  to  acknowledge  it.  A  man 
who  claims  that  he  is  absolutely  per- 
fect, that  he  is  holy  as  God  is  holy, 
must  know  little  of  his  own  heart. 
Who,  after  all  his  reasoning  on  the 
subject,  would  dare  to  go  out  under  the 
open  heaven,  at  midnight,  and  lift  up 
his  hands  and  his  eyes  towards  the 
stars,  and  say  that  he  had  no  sin  to 
confess — that  he  was  as  pure  as  the 
God  that  made  those  stars  1 

9.  If  we  confess  our  sins.  Pardon, 
in  the  Scriptures,  always  supposes  that 
there  is  confession,  and  there  is  no 
promise  that  it  will  be  imparted  unless 
a  full  acknowledgment  has  been  made. 
Comp.  Ps.  li. ;  xxxii.  Luke  xv.  18,  seq. ; 
vii.  41,  seq.  Prov.  xxviii.  13.  ^^  He  is 
faithful.  To  his  promises.  He  will 
do  what  he  has  assured  us  he  will  do 
in  remitting  them.  IT  And  just  to  for- 
give us  our  sins.  The  word  just  here 
cannot  be  used  in  a  strict  and  proper 
sense,  since  the  forgiveness  of  sins  is 
never  an  act  of  justice,  but  is  an  act  of 
mercy.  If  it  were  an  a>t  of  justice  it 
could  be  demanded  or  enforced,  and 
that  is  the  same  as  to  say  that  it  is  not 
forgiveness,  for  in  that  case  there  could 
have  been  no  sin  to  be  pardoned.  But 
the  word  just  is  often  used  in  a  larger 
sense,  as  denoting  upright,  equitable, 
acting  properly  in  the  circumstances 
of  the  case,  &c.  Comp.  Notes  on 
Matt.  i.  19.  Here  the  word  may  be 
used  in  one  of  the  following  senses: 
(1.)  Either  as  referring  to  his  general 
excellence  of  character,  or  his  disposi- 
tion to  do  what  is  proper ;  that  is, 
he  is  one  who  will  act  in  every  way 
as  becomes  God  ;  or  (2.)  That  he  will 
be  just  in  the.  sense  that  he  will  be 
true  to  his  promises ;  or  that,  since  he 
has  promised  to  pardon  sinners,  he  will 
be  found  faithfully  to  adhere  to  those 


1.  JOHN. 


[A.  D.  90. 


10  If  we  say  that  we  have  not 


engagements;  or  perhaps  (3.)  That  he 
will  be  just  to  his  Son  in  the  covenant 
of  ledemption,  since,  now  that  an 
atonement  has  been  made  by  him,  and 
a  way  has  been  opened  through  his 
Bufferings  by  which  God  can  consist- 
ently pardon,  and  with  a  view  and  an 
understanding  that  he  might  and  would 
pardon,  it  would  be  an  act  of  injustice 
to  him  if  he  did  not  pardon  those  who 
believe  on  him.  Viewed  in  either  as- 
pect, we  may  have  the  fullest  assurance 
that  God  is  ready  to  pardon  us  if  we 
exercise  true  repentance  and  faith.  No 
one  can  come  to  God  without  finding 
him  ready  to  do  all  that  is  appropriate 
for  a  God  to  do  in  pardoning  trans- 
gressors ;  no  one  who  will  not,  in  fact, 
receive  forgiveness  if  ■  he  repents,  and 
believes,  and  makes  confession  ;  no  one 
who  will  not  find  that  God  is  just  to 
his  Son  in  the  covenant  of  redemption, 
in  pardoning  and  saving  all  who  put 
their  trust  in  the  merits  of  his  sacrifice. 
1[  And  to  cleanse  us  from  all  unright- 
eousness. By  forgiving  all  that  is  past, 
treating  us  as  if  we  were  righteous, 
and  ultimately  by  removing  all  the 
stains  of  guilt  from  the  soul. 

10.  If  we  say  that  we  have  not 
sinned.  In  times  that  are  past.  Some 
perhaps  might  be  disposed  to  say  this, 
and  as  the  apostle  is  careful  to  guard 
every  point,  he  here  states  that  if  a  man 
should  take  the  ground  that  his  past 
life  had  been  wholly  upright,  it  would 
prove  that  he  had  no  true  religion. 
The  statement  here  respecting  ihe  past 
seems  to  prove  that  when,  in  ver.  8,  he 
refers  to  the  present — <  if  we  say  we 
have  no  sin' — he  meant  to  say  that  if 
a  man  should  claim  to  be  perfect,  or  to 
be  wholly  sanctified,  it  would  demon- 
strate that  he  deceived  himself;  and 
the  two  statements  go  to  prove  that 
neither  in  reference  to  the  past  nor 
the  present  can  any  one  lay  claim  to 
perfection.     If  We  make   him  a  liar. 


sinned,  we  make  him  a  liar,  and 
his  word  is  not  in  us. 


Because  he  has  every  where  affirmed 
the  depravity  of  all  the  race.  Comp. 
Notes  on  Rom.  i.  ii.  iii.  On  no  point 
have  his  declarations  been  more  posi- 
tive and  uniform  than  on  the  fact  of 
the  universal  sinfulness  of  man.  Comp. 
Gen.  vi.  11,  12.  Job  xiv.  4;  xv.  16. 
Ps.  xiv.  1,  2,  3  ;  Ii.  5 ;  Iviii.  3.  Rom. 
iii.  9—20.  Gal.  iii.  21.  1  And  his 
word  is  not  in  us.  His  truth ;  that  is, 
we  have  no  true  religion.  The  whole 
system  of  Christianity  is  based  on  the 
fact  that  man  is  a  fallen  being,  and 
needs  a  Saviour ;  and  unless  a  man 
admits  that,  of  course  he  cannot  be  a 
Christian. 

KEMAHRS. 

(1.)  The  importance  of  the  doctrine 
of  the  incarnation  of  the  Son  of  God. 
vs.  1,  2.  On  that  doctrine  the  apostle 
lays  great  stress ;  begins  his  epistle 
with  it ;  presents  it  in  a  great  variety 
of  forms  ;  dwells  upon  it  as  if  he  would 
not  have  it  forgotten  or  misunderstood. 
It  has  all  the  importance  which  he  at- 
tached to  it,  for  (c()  it  is  the  most  won- 
derful of  all  the  events  of  which  we 
have  any  knowledge ;  (b)  it  is  the  most  ' 
deeply  connected  with  our  welfare. 

(2.)  The  intense  interest  which  true 
piety  always  takes  in  this  doctrine,  vs. 
1,  2.  The  feelings  of  John  on  the 
subject  are  substantially  the  feelings  of 
all  true  Christians.  The  world  passes 
it  by  in  unbelief,  or  as  if  it  were  of  no 
importance  ;  but  no  true  Christian  can 
look  at  the  fact  that  the  Son  of  God 
became  incarnate  but  with  the  deepest 
emotion. 

(3.)  It  is  an  object  of  ardent  desire 
with  true  Christians  that  all  others 
should  share  their  joys.  vs.  3,  4.  There 
is  nothing  selfish,  or  narrow,  or  exclu» 
sive  in  true  religion,  but  every  sincere 
Christian  who  is  happy  desires  thjpt  all 
others  should  be  happy  too. 

(4.)   Wherever  there  is  true  fellow 


A.D.  90.] 


CHAPTER  I. 


ship  with  God,  there  is  with  all  true 
Christians,  vs.  3,  4.  There  is  but  one 
church,  one  family  of  God;  and  as  all 
true  Christians  have  fellowship  with 
God,  they  must  have  with  each  other. 

(5.)  Wherever  there  is  true  fellow- 
ship with  Christians  there  is  with  God 
himself,  vs.  3,4.  If  we  love  his  people, 
share  their  joys,  labour  with  them  in 
rromoting  his  cause,  and  love  the  things 
which  they  love,  we  shall  show  that  we 
love  him.  There  is  but  one  God,  and 
one  church ;  and  if  all  the  members 
love  each  other  they  will  love  their 
common  God  and  Saviour.  An  evi- 
dence, therefore,  that  we  love  Christians 
becomes  an  evidence  that  we  love 
God. 

(6.)  It  is  a  great  privilege  to  be  a 
Christian,  vs.  3,  4.  If  we  are  Chris- 
tians we  are  associated  with  (a)  God 
the  Father;  (b)  with  his  Son  Jesus 
Christ;  (c)  with  all  his  redeemed  on 
earth  and  in  heaven  ;  (d)  with  all  holy 
angels.  There  is  one  bond  of  fellow- 
ship that  unites  all  together ;  and  what 
a  privilege  it  is  to  be  united  in  the 
eternal  bonds  of  friendship  with  all  the 
holy  minds  in  the  universe  ! 

(7.)  If  God  is  light  (ver.  5),  then  all 
that  occurs  is  reconcilable  with  the 
idea  that  he  is  worthy  of  confidence. 
What  he  does  may  seem  to  be  dark  to 
us,  but  we  may  be  assured  that  it  is  all 
light  with  him.  A  cloud  may  come 
between  us  and  the  sun,  but  beyond 
the  cloud  the  sun  shines  with  un- 
dimmed  splendour,  and  soon  the  cloud 
itself  will  pass  away.  At  midnight  it 
is  dark  to  us,  but  it  is  not  because  the 
sun  is  shorn  of  his  beams,  or  is  extin- 
guished. He  will  rise  again  upon  our 
hemisphere  in  the  fulness  of  his  glory, 
and  all  the  darkness  of  the  cloud  and 
of  midnight  is  reconcilable  with  the 
idea  that  the  sun  is  a  bright  orb,  and 
that  in  him  is  no  darkness  at  all.  So 
with  God.  We  may  be  under  a  cloud 
of  sorrow  and  of  trouble,  but  above 
that  the  glory  of  God  shines  with 
Bflendour,  and  soon  that  cloud  will 
28 


pass  away,  and  reveal  him  in  the  full- 
ness of  his  beauty  and  truth. 

(8.)  We  should,  therefore,  at  all 
times,  exercise  a  cheerful  confidence  in 
God.  ver.  5  Who  supposes  that  the 
sun  is  nev<-  again  to  shine  when  the 
cloud  passes  over  it,  or  when  the  shades 
of  midnight  have  settled  down  upon 
the  world  1  We  confide  in  that  sun 
that  it  will  shine  again  when  the  cloud 
has  passed  off,  and  when  the  shades  of 
night  have  been  driven  away.  So  let 
us  confide  in  God,  for  with  more  abso- 
lute certainty  we  shall  yet  see  him  to 
be  light,  and  shall  come  to  a  world 
where  there  is  no  cloud. 

(9.)  We  may  look  cheerfully  onward 
to  heaven,  ver.  5.  There  all  is  light. 
There  we  shall  see  God  as  he  is.  Well 
may  we  then  bear  with  our  darkness  a 
little  longer,  for  soon  we  shall  bo 
ushered  into  a  world  where  there  is  no 
need  of  the  sun  or  the  stars ;  where 
there  is  no  darkness,  no  night. 

(10.)  Religion  is  elevating  in  its  na- 
ture, vs.  6,  7.  It  brings  us  from  a 
world  of  darkness  to  a  world  of  light. 
It  scatters  the  rays  of  light  on  a  thou- 
sand dark  subjects,  and  gives  promise 
that  all  that  is  now  obscure  will  yet 
become  clear  as  noonday.  Wherever 
there  is  true  religion  the  mind  emerges 
more  and  more  into  Hght ;  the  scales 
of  ignorance  and  error  pass  away. 

(11.)  There  is  no  sin  so  great  that 
it  may  not  be  removed  by  the  blood  of 
the  atonement,  ver.  7,  last  clause.  This 
blood  has  shown  its  eflicacy  in  the 
pardon  of  all  the  great  sinners  who 
have  applied  to  it,  and  its  efficacy  is  as 
great  now  as  it  was  when  it  was  applied 
to  the  first  sinner  that  was  saved.  No 
one,  therefore,  however  great  his  sins, 
need  hesitate  about  applying  to  the 
blood  of  the  cross,  or  fear  that  his  sins 
are  so  great  that  they  cannot  be  taken 
away. 

(12.)  The  Christian  will  yet  be  made 
wholly  pure.  ver.  7,  last  clause.  It  is 
of  the  nature  of  that  blood  which  the 
Redeemer  shed  that  it  ultimately  cleanse« 


S26 


I.  JOHN. 


[A.  a  90 


the  soul  entirely  from  sin.  Tiie  pros- 
pect before  the  true  Christian  that  he 
will  become  perfectly  holy  is  absolute, 
and  whatever  else  may  befal  him  he  is 
sure  that  he  will  yet  be  holy  as  God  is 
holy. 

(13.)  There  is  no  use  in  attempting 
(o  conceal  our  offences,  ver.  8.  They 
are  known,  all  known,  to  one  Being, 
and  they  will  at  some  future  period  all 
be  disclosed.  We  cannot  hope  to  evade 
punishment  by  hiding  them  ;  we  cannot 
hope  for  impunity  because  we  suppose 
they  may  be  passed  over  as  if  unob- 
served. No  man  can  escape  on  the 
presumption  either  that  his  sins  are  un- 
known, or  that  they  are  unworthy  of 
notice. 

(14.)  It  is  manly  to  make  confession 
fhen  we  have  sinned,  vs.  9,  10.  All 
meanness  was  in  doing  the  wrong,  not 
in  confessing  it;  what  we  should  be 
ashamed  of  is  that  we  are  guilty,  not 
that  confession  is  to  be  made.  When 
a  wrong  has  been  done  there  is  no  no- 
bleness in  trying  to  conceal  it;  and  as 
there  is  no  nobleness  in  such  an  at- 
tempt, so  there  could  be  no  safety. 

(15.)  Peace  of  mind,  when  wrong 
bas  been  done,  can  be  found  only  in 
confession,  vs.  9,  10.  That  is  what 
nature  prompts  to  when  we  have  done 
wrong,  if  we  would  find  peace,  and 
that  the  religion  of  grace  demands. 
When  a  man  has  done  wrong,  the  least 
that  he  can  do  is  to  make  confession, 
and  when  that  is  done,  and  the  wrong 
is  pardoned,  all  is  done  that  can  be  to 
restore  peace  to  the  soul. 

(16.)  The  ease  of  salvation,  ver.  9. 
What  more  easy  terms  of  salvation 
could  we  desire  than  an  acknowledg- 
ment of  our  sins?  No  painful  sacri- 
fice is  demanded  ;  no  penance,  pilgrim- 
age, or  voluntary  scourging  :  all  that  is 
required  is  that  there  should  be  an  ac- 
knowledgment of  sin  at  the  foot  of 
the  cross,  and  if  this  is  done  with  a 
true  heart  the  offender  will  be  saved. 
If  a  man  is  not  willing  to  do  this,  why 
should  he  be  saved  ?    How  can  he  be  1 


CHAPTER  II. 


ANALYSIS  OF  THE  CHAPTER. 

The  subjects  which  are  introduced 
into  this  chapter  are  the  following: 

I.  A  statement  of  the  apostle  that 
the  great  object  which  he  had  in  writ- 
ing to  them  was  that  they  should  not 
sin,  and  yet  if  they  sinned,  and  were 
conscious  that  they  were  guilty  before 
God,  they  should  not  despair,  for  they 
had  an  advocate  with  the  Father  who 
had  made  propitiation  for  the  sins  of 
the  world,  vs.  1,  2.  This  is  properly 
a  continuation  of  what  he  had  said 
in  the  close  of  the  previous  chapter, 
and  should  not  have  been  separated 
from  that.  II.  The  evidence  that  we 
know  ^od,  or  that  we  are  his  true 
friends,  is  to  be  found  in  the  fact  that 
we  keep  his  commandments,  vs.  3 — 6. 
III.  The  apostle  says  that  what  he 
had  been  saying  was  no  new  com- 
mandment, but  was  what  they  had  al- 
ways heard  concerning  the  nature  of 
the  gospel ;  but  though  in  this  respect 
the  law  of  love  which  he  meant  par- 
ticularly to  enforce,  was  no  new  com- 
mandment, none  which  they  had  not 
heard  before ;  yet  in  another  respect  it 
was  a  new  commandment,  for  it  was 
one  which  in  its  peculiarity  was  origin- 
ated by  the  Saviour,  and  which  he 
meant  to  make  the  characteristic  of  his 
religion,  vs.  7 — 11.  A  large  part  of 
the  epistle  is  taken  up  in  explaining  and 
enforcing  this  commandment  requiring 
love  to  the  brethren.  IV.  The  apostle 
specifies  (vs.  12 — 14)  various  reasons 
why  he  had  written  to  them — reasons 
derived  from  the  peculiar  character  of 
different  classes  among  them  —  little 
children,  fathers,  young  men.  V.  Each 
of  these  classes  he  solemnly  commands 
not  to  love  the  world,  or  the  things  that 
are  in  the  world,  for  that  which  con- 
stitutes the  peculiarity  of  the  <  world' 
as  such  is  not  of  the  Father,  and  all 
'  that  there  is  in  the  world  is  soon  to 
pass  away.'  vs.  1.5 — 17.  VI.  He  calls 
their  attention  to  the  fact  that  the  clos- 


^.  D.  90.]  CHAPTER  II. 

CHAPTER  II. 

MY  little  children,  these  things 
write  I  unto   you,  that  ye 
Bin  not.     And   if  any  man  sin, 


327 


ing  dispensation  of  tlie  world  had  come. 
vs.  18 — 20.  The  evidence  of  this  was, 
that  antichrist  had  appeared.  VII.  He 
calls  their  attention  to  the  characteristics 
of  the  antichrist.  The  essential  thing 
would  be  that  antichrist  would  deny 
that  Jesus  was  the  Christ,  involving  a 
practical  denial  of  both  the  Father  and 
the  Son.  Persons  of  this  character 
were  abroad,  and  they  were  in  great 
danger  of  being  seduced  by  their  arts 
from  the  way  of  truth  and  duty.  vs.  21 
— 26.  VIII.  The  apostle,  in  the  close 
of  the  chapter  (vs.  27 — 29),  expresses 
the  belief  that  they  would  not  be  se- 
duced, but  that  they  had  an  anointing 
from  above  which  would  keep  them 
from  the  arts  of  those  who  would  lead 
them  astray.  He  earnestly  exhorts 
them  to  abide  in  God  the  Saviour,  that 
when  he  should  appear  they  might 
have  confidence  and  not  be  ashamed  at 
his  coming. 

1.  My  little  children.  Tfxn'a  fiov- 
This  is  such  language  as  an  aged 
apostle  would  be  likely  to  use  when 
addressing  a  church,  and  its  use  in  this 
epistle  may  be  regarded  as  one  evidence 
that  John  had  reached  an  advanced 
period  of  life  when  he  wrote  the  epistle. 
IT  These  things  write  I  unto  you.  To 
wit,  the  things  stated  in  ch.  i.  IT  That 
ye  sin  not.  To  keep  you  from  sin,  or 
to  induce  you  to  lead  a  holy  life.  ^  And 
if  any  man  sin.  As  all  are  liable, 
with  hearts  as  corrupt  as  ours,  and 
amidst  the  temptations  of  a  world  like 
this,  to  do.  This,  of  course,  does  not 
imply  that  it  is  proper  or  right  to  sin, 
or  that  Christians  should  have  no  con- 
cern about  it,  but  the  meaning  is,  that 
all  are  liable  to  sin,  and  when  we  are 
conscious  of  sin  the  mind  should  not 
yield  to  despondency  and  despair.  It 
might  be  supposed,  perhaps,  that  if 
one  sinned  after  baptism,  or  ufter  being 


we  have  an  advocate  "  with  the 
Father,  Jesus  Christ  the  right- 
eous : 

a  Ro.  8.  34.     He.  7.  25. 


converted,  there  could  be  no  forgive- 
ness. The  apostle  designs  to  guard 
against  any  such  supposition,  and  to 
show  that  the  atonement  made  by  the 
Redeemer  had  respect  to  all  kinds  of 
sin,  and  that  under  the  deepest  con- 
sciousness of  guilt  and  of  personal  un 
worthiness,  we  may  feel  that  we  have 
an  advocate  on  high.  H  We  have  an 
advocate  with  the  Father.  God  only 
can  forgive  sirr,  and,  though  we  have 
no  claim  on  him,  yet  there  is  one  with 
him  who  can  plead  our  cause,  and 
on  whom  we  can  rely  to  manage  our 
interests  there.  The  word  rendered 
advocate  (TiapdxXrjifos — paraclete)  is 
elsewhere  applied  to  the  Holy  Spirit, 
and  is  in  every  other  place  where  it 
occurs  in  the  New  Testament,  rendered 
Comforter.  John  xiv.  16,  26;  xv.  26  ; 
xvi.  7.  On  the  meaning  of  the  word, 
see  Notes  on  John  xiv.  16.  As  used 
with  reference  to  the  Holy  Spirit  (John 
xiv.  16,  ef  al.)  it  is  employed  in  the 
more  general  sense  of  helper,  or  aidy 
and  the  particular  manner  in  which  the 
Holy  Spirit  aids  us  may  be  seen  stated 
in  the  Notes  on  John  xiv.  16.  As 
usual  here  with  reference  to  the  Lord 
Jesus,  it  is  employed  in  the  more  limited 
sense  of  the  word  Advocate,  as  the  word 
is  frequently  used  in  the  Greek  writers 
to  denote  an  advocate  in  court;  that  is, 
one  whom  we  call  to  our  aid,  or  to 
stand  by  us,  to  defend  our  suit.  Where 
it  is  applied  to  the  Lord  Jesus,  the  lan- 
guage is  evidently  figurative,  since 
there  can  be  no  literal  pleading  for 
us  in  heaven,  but  it  is  expressive  of 
the  great  truth  that  he  has  undertaken 
our  cause  with  God,  and  that  he  per- 
forms for  us  all  that  we  expect  of  an 
advocate  and  counsellor.  It  is  not  to 
be  supposed,  however,  that  he  manages 
our  cause  in  the  same  way,  or  on  the 
same  principles  on  which  an  advocate 


328 


1.  JOHN. 


[A.  D.  90 


m  a  human  tribunal  does.  An  advo- 
cate in  court  is  employed  to  defend  his 
client.  He  does  not  begin  by  admitting 
his  guilt,  or  in  any  way  basing  his  plea 
on  the  conceded  fact  that  he  is  guilty  ; 
his  proper  business  is  to  show  that  he 
is  not  guilty,  or  if  he  be  proved  to  be 
so,  to  see  that  no  injustice  shall  be  done 
hinj.  The  proper  business  of  an  advo- 
cate in  a  human  court,  therefore,  em- 
braces two  things  :  (1.)  To  show  that 
his  client  is  not  guilty  in  the  form  and 
manner  charged  on  him.  This  he  may 
do  in  one  of  two  ways,  either  (a)  by 
showing  that  he  did  not  do  the  act 
charged  on  him,  as  when  he  is  (jharged 
with  murder,  and  can  prove  an  alibi, 
or  show  that  he  was  not  present  at  the 
time  the  murder  was  committed  ;  or  (6) 
by  proving  that  he  had  a  right  to  do 
the  deed — as,  if  he  is  charged  witH 
murder,  he  may  admit  the  fact  of  the 
killing,  but  may  show  that  it  was  in 
self-defence.  (2.)  In  case  his  client  is 
convicted,  his  office  is  to  see  that  no 
injustice  is  done  to  him  in  the  sen- 
tence ;  to  stand  by  him  still ;  to  avail 
himself  of  all  that  the  law  allows 
in  his  favour,  or  to  state  any  circum- 
stance of  age,  or  sex,  or  former  service, 
or  bodily  health,  which  would  in  any 
way  mitigate  the  sentence.  The  advo- 
cacy of  the  Lord  Jesus  in  our  behalf, 
however,  is  wholly  different  from  this, 
though  the  same  general  object  is  pur- 
sued and  sought,  the  good  of  those  for 
whom  he  becon»es  an  advocate.  The 
nature  of  his  advocacy  may  be  stated 
in  the  following  particulars;  (1.)  He 
admits  the  guilt  of  those  for  whom  he 
becomes  the  advocate,  to  the  full  extent 
charged  on  them  by  the  law  of  God, 
and  by  their  own  consciences.  He 
does  not  attempt  to  hide  or  conceal  it. 
He  makes  no  apology  for  it.  He  neither 
attempts  to  deny  the  fad,  nor  to  show 
that  they  had  a  right  to  do  as  they 
have  done.  He  could  not  do  this,  for 
it  would  not  be  true ;  and  any  plea 
before  the  throne  of  God  which  should 
be  based  on  a  denial  of  our  guilt  would 


be  fatal  to  our  cause.  (2.)  As  oui 
advocate  he  undertakes  to  be  security 
that  no  wrong  shall  be  done  to  the 
universe  if  we  are  not  punished  as 
we  deserve ;  that  is,  if  we  are  par- 
doned, and  treated  as  if  we  had  not 
sinned.  This  he  does  by  pleading  what 
he  has  done  in  behalf  of  men  ;  that 
is,  by  the  plea  that  his  sufTerings  and 
death  in  behalf  of  sinners  have  done 
as  much  to  honour  the  law,  and  to 
maintain  the  truth  and  justice  of  God, 
and  to  prevent  the  extension  of  apos- 
tacy,  as  if  the  offenders  themselves  had 
suffered  the  full  penalty  of  the  law.  If 
sinners  are  punished  in  hell,  there  will 
be  some  object  to  be  accomplished  by 
it ;  and  the  simple  account  of  the  atone- 
ment by  Christ  is,  that  his  death  will 
secure  all  the  good  results  to  the  uni- 
verse which  would  be  secured  by  the 
punishment  of  the  offender  himself.  It 
has  done  as  much  to  maintain  the 
honour  of  the  law,  and  to  impress  the 
universe  with  the  truth  that  sin  cannot 
be  committed  with  impunity.  If  all 
the  good  results  can  be  secured  by  sub- 
stituted sufferings  which  there  would 
be  by  the  punishment  of  the  offender 
himself,  then  it  is  clear  that  the  guilty 
may  be  acquitted  and  saved.  Why 
should  they  not  be  1  The  Saviour,  as 
our  advocate,  undertakes  to  be  security 
that  this  shall  be.  (.3.)  As  our  advo- 
cate he  becomes  a  surety  for  our  good 
behaviour ;  gives  a  pledge  to  justice 
that  we  will  obey  the  laws  of  God,  and 
that  he  will  keep  us  in  the  paths  of 
obedience  and  truth  ;  that,  if  pardoned, 
we  will  not  continue  to  rebel.  This 
pledge  or  surety  can  be  given  in  no 
human  court  of  justice.  No  man,  ad- 
vocate or  friend,  can  give  security  when 
one  is  pardoned  who  has  been  con- 
victed of  stealing  a  horse,  that  he  will 
not  steal  ahorse  again  ;  when  one  who 
has  been  guilty  of  murder  is  pardoned, 
that  he  will  never  be  guilty  of  it  again; 
when  one  who  has  been  guilty  of  forgery 
is  pardoned,  that  he  will  not  be  guilty 
of  it  again.     If  he  could  do  this  the 


A.  D.  90.]  CHAPTER  II. 

2  And  he  is  the  propitiation " 
for  our  sins :   and  not  for  our's 

a  Ro.  3.  2.5. 


subject  of  pardon  would  be  attended 
with  much  fewer  difficulties  than  it  is 
now.  But  the  Lord  Jesus  becomes 
such  a  pledge  or  surety  for  us  (Heb. 
vii.  22),  and  hence  he  becomes  such  an 
advocate  with  the  Father  as  we  need. 
^  Jesus  Christ  the  righteous.  One 
who  is  eminently  righteous  himself,  and 
who  possesses  the  means  of  rendering 
others  righteous.  It  is  an  appropriate 
feeling  when  we  come  before  God  in 
his  name,  that  we  come  pleading  the 
merits  of  one  who  is  eminently  right- 
eous, and  on  account  of  whose  right- 
eousness we  may  be  justified  and  saved. 
2.  And  he  is  the  propitiation  for 
our  sins.  The  word  rendered  propi- 
tiation (I'ka.cfMi)  occurs  nowhere  else 
in  the  New  Testament,  except  in  ch. 
iv.  10  of  this  epistle  ;  though  words 
of  the  same  derivation,  and  having  the 
same  essential  meaning,  frequently  oc- 
cur. The  corresponding  word  tXatfT'jJ- 
ptov  (kilasterion)  occurs  in  Romans  iii. 
25,  rendered  propitiation — '  whom  God 
hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood;'  and  in 
Heb.  ix.  5,  rendered  mercy-seat — 'sha- 
dowing the  mercy-seat.^  The  verb 
bjaoxoijuu,  (hilaskomai)  occurs  also  in 
Luke  xviii.  3 — '  God  be  merciful  to  me 
a  sinner,'  and  Heb.  ii.  17 — 'to  make 
reconciliation  for  the  sins  of  the  people.' 
For  the  idea  expressed  by  these  words, 
see  Notes  on  Rom.  iii.  25.  The  proper 
meaning  of  the  word  is  that  of  recon- 
ciling, appeasing,  turning  away  anger, 
rendering  propitious  or  favourable.  The 
idea  is  that  there  is  ftnger  or  wrath,  or 
that  something  has  been  done  to  offend, 
and  that  it  is  needful  to  turn  away  that 
wrath,  or  to  appease.  This  may  be 
done  by  a  sacrifice,  by  songs,  by  ser- 
vices rendered,  or  by  bloody  offerings. 
So  the  word  is  often  used  in  Homer. 
Passow.  We  have  similar  words  in 
common  use,  as  when  we  say  of  one 
28* 


329 


only,  but  also  for  the  sins  of  the 
whole  world. 


that  he  has  been  offended  and  that 
something  must  be  done  to  appease 
him,  or  to  turn  away  his  wrath.  This 
is  commonly  done  with  us  by  making 
restitution  ;  or  by  an  acknowledgment; 
or  by  yielding  the  point  in  controversy  ; 
or  by  an  expression  of  regret ;  or  by 
different  conduct  in  time  to  come.  But 
this  idea  must  not  be  applied  too  liter- 
ally to  God  ;  nor  should  it  be  explained 
away.  The  essential  thoughts  in  re- 
gard to  him,  as  implied  in  this  word, 
are  (1.)  That  his  will  has  been  disre- 
garded, and  his  law  violated,  and  that 
he  has  reason  to  be  offended  with  us; 
(2.)  That  in  that  condition  he  cannot, 
consistently  with  his  perfections,  and 
the  good  of  the  universe,  treat  us  as  if 
we  had  not  done  it;  (3.)  That  it  is 
proper  that,  in  some  way,  he  should 
show  his  displeasure  at  our  conduct, 
either  by  punishing  us,  or  by  something 
that  shall  answer  the  same  purpose; 
and  (4.)  That  the  means  of  propitia- 
tion come  in  here,  and  accomplish  this 
end,  and  make  it  proper  that  he  should 
treat  us  as  if  we  had  not  sinned  ;  that 
is,  he  is  reconciled,  or  appeased,  and 
his  anger  is  turned  away.  This  is 
done,  it  is  supposed,  by  the  death  of 
the  Lord  Jesus,  accomplishing,  in  most 
important  respects,  what  would  be  ac- 
complished by  the  punishment  of  the 
offender  himself.  In  regard  to  this,  in 
order  to  a  proper  understanding  of  whal 
is  accomplished,  it  is  necessary  to  ob 
serve  two  things :  what  is  not  done,  and 
what  is.  I.  There  are  certain  things 
which  do  not  enter  into  the  idea  of 
propitiation.  They  are  such  as  these '. 
(a)  That  it  does  not  change  the  faci 
that  the  wrong  was  done.  That  is  a 
fact  which  cannot  be  denied,  and  ht 
who  undertakes  to  make  a  propitiatioi 
for  sin  does  not  deny  it.  (6)  It  doei 
not  change  God.  It  does  not  maki 
him  a  different  being  from  what  he  wsu 


before.  It  does  not  buy  him  over  to  a 
willingness  to  show  mercy ;  it  does 
not  change  an  inexorable  being  to  one 
who  is  compassionate  and  kind,  (c) 
The  offering  that  is  made  to  secure  re- 
conciliation does  not  necessarily  pro- 
duce reconciliation  in  fact.  It  pre- 
pares the  way  for  it  on  the  part  of 
God,  but  whether  they  for  whom  it  is 
made  will  be  disposed  to  accept  it  is 
another  question.  When  two  men  are 
alienated  from  each  other,  you  may  go 
to  B  and  say  to  him  that  all  obstacles 
to  reconciliation  on  the  part  of  A  are 
removed,  and  that  he  is  disposed  to  be 
at  peace,  but  whether  B  will  be  willing 
to  be  at  peace  is  quite  another  matter. 
The  mere  fact  that  his  adversary  is  dis- 
posed to  be  at  peace  determines  nothing 
in  regard  to  his  disposition  in  the  matter. 
So  in  regard  to  the  controversy  between 
man  and  God.  It  may  be  true  that  all 
obstacles  to  reconciliation  on  the  part 
of  God  are  taken  away,  and  still  it 
may  be  quite  a  separate  question 
whether  man  will  be  willing  to  lay 
aside  his  opposition,  and  embrace  the 
terms  of  mercy.  In  itself  considered, 
one  does  not  necessarily  determine  the 
other,  or  throw  any  light  on  it.  II.  The 
amount  then,  in  regard  to  the  propitia- 
tion made  for  sin  is,  that  it  removes  all 
obstacles  to  reconciliation  on  the  part 
of  God  ;  it  does  whatever  is  necessary 
to  be  done  to  maintain  the  honour  of 
his  law,  his  justice,  and  his  truth ;  it 
makes  it  consistent  for  him  to  offer 
pardon ;  that  is,  it  removes  whatever 
there  was  that  made  it  necessary  to  in- 
flict punishment,  and  thus,  so  far  as  the 
word  can  be  applied  to  God,  it  appeases 
him,  or  turns  away  his  anger,  or  ren- 
ders him  propitious.  This  it  does,  not 
in  respect  to  producing  any  change  in 
God,  but  in  respect  to  the  fact  that  it 
removes  whatever  there  was  in  the  na- 
ture of  the  case  that  prevented  the  free 
aod  full  offer  of  pardon.  The  idea  of 
the  apostle  in  the  passage  before  us  is, 
that  when  we  sin  we  may  be  assured 
that  this  has  been  done,  and  that  pardon 


r.  JOHN.  [A.  D.  90. 

may  now  be  freely  extended  to  us. 
IT  And  not  for  our's  only.  Not  only 
for  the  gins  of  us  who  are  Christians, 
for  the  apostle  was  writing  to  such. 
The  idea  which  he  intends  to  convey 
seems  to  be,  that  when  we  come  before 
God  we  should  take  the  most  liberal 
and  large  views  of  the  atonement ;  we 
should  feel  that  the  most  ample  provi- 
sion has  been  made  for  our  pardon,  and 
that  in  no  respect  is  there  any  limit  as 
to  the  sufficiency  of  that  work  to  re- 
move all  sin.  It  is  sufficient  for  us ; 
sufficient  for  all  the  world.  IT  But  also 
for  the  sins  of  the  whole  world.  The 
phrase  « the  sins'  is  not  in  the  original, 
but  is  not  improperly  supplied,  for  the 
connection  demands  it.  This  is  one 
of  the  expressions  occurring  in  the 
New  Testament  which  demonstrate 
that  the  atonement  was  made  for  all 
men,  and  which  cannot  be  reconciled 
with  any  other  opinion.  If  he  had 
died  only  for  a  part  of  the  race,  thi8 
language  could  not  have  been  used. 
The  phrase  <  the  whole  world,'  is  one 
which  naturally  embraces  all  men  ;  is 
such  as  would  be  used  if  it  be  supposed 
that  the  apostle  meant  to  teach  that 
Christ  died  for  all  men ;  and  is  such  as 
cannot  be  explained  on  any  other  sup- 
position. If  he  died  only  for  the  elect, 
it  is  not  true  that  he  is  the  '  propitiation 
for  the  sins  of  the  whole  world'  in  any 
proper  sense,  nor  would  it  be  possible 
then  to  assign  a  sense  in  which  it  could 
be  true.  This  passage,  interpreted  in 
its  plain  and  obvious  meaning,  teaches 
the  following  things  :  (1.)  That  the 
atonement  in  its  own  nature  is  adapted 
to  all  men,  or  that  it  is  as  much  fitted 
to  one  individual,  or  one  class,  as  an- 
other;  (2.)  Tha!^  it  is  sufficient  in 
merit  for  all ;  that  is,  that  if  any  more 
should  be  saved  than  actually  will  be, 
there  would  be  no  need  of  any  addi- 
tional suffering  in  order  to  save  them  ; 
(3.)  That  it  has  no  special  adaptedness 
to  one  person  or  class  more  than  an- 
other ;  that  is,  that  in  its  own  nature 
it  did  not  render  the  salvition  of  one 


A.D.90.]  CHAPTER  II. 

3  And  hereby  we  do  know 
that  we  know  him,  if  we  keep  " 
his  commandments. 

4  He  that  saith,  I  know  him, 
and  keepeth  not  his  command- 

oLu.  6.  46.    Jno.  14.  15,23. 


more  easy  than  that  of  another.  It  so 
magnified  the  law,  so  honoured  God, 
60  fully  expressed  the  divine  sense  of 
the  evil  of  sin  in  respect  to  all  men, 
that  the  offer  of  salvation  might  be 
made  as  freely  to  one  as  to  another^ 
and  that  any  and  all  might  take  shelter 
under  it  and  be  safe.  Whether,  how- 
ever, God  might  not,  for  wise  reasons, 
resolve  that  its  benefits  should  be  ap- 
olied  to  a  part  only,  is  another  ques- 
tion, and  one  which  does  not  affect  the 
inquiry  about  the  intrinsic  nature  of 
the  atonement.  On  the  evidence  that 
the  atonement  was  made  for  all,  see 
Notes  on  2  Cor.  v.  14,  and  Heb.  ii.  9. 

3.  And  hereby  we  do  know  that  we 
know  him.  To  wit,  by  that  which 
follows,  we  have  evidence  that  we  are 
truly  acquainted  with  him,  and  with 
the  requirements  of  his  religion  ;  that 
is,  that  we  are  truly  his  friends.  The 
word  him,  in  this  verse,  seems  to  refer 
to  the  Saviour.  On  the  meaning  of 
the  word  know,  see  Notes  on  John 
xvii.  3.  The  apostle  had  stated  in  the 
previous  part  of  this  epistle  some  of  the 
leading  points  revealed  by  the  Christian 
religion,  and  he  here  enters  on  the 
consideration  of  the  nature  of  the  evi- 
dence required  to  show  that  we  are 
personally  interested  in  it,  or  that  we 
are  true  Christians.  A  large  part  of 
the  epistle  is  occupied  with  this  sub- 
ject. The  first,  the  grand  evidence — 
that  without  which  all  others  would  be 
vain  —  he  says,  is,  that  we  keep  his 
commandments.  %  If  we  keep  his 
commandments.  See  Notes  on  John 
xiv.  15.  Comp.  John  xiv.  23,  24  ;  xv. 
10,  14. 

4.  He  that  saith,  1  know  him.  He 
who    professes  to  be  acquainted  with 


331 

ments,  is  a  liar,  and  the  truth  is 
not  in  him. 

5  But  whoso  keepeth  his 
word,  in  him  verily  is  the  love 
of  God  perfected  :  hereby  know 
we  that  we  are  in  him. 


the  Saviour,  or  who  professes  to  be  a 
Christian.  IT  And  keepeth  not  his 
commandments.  What  he  has  ap- 
pointed to  be  observed  by  his  people ; 
that  is,  he  who  does  not  obey  him. 
IT  /s  a  liar.  Makes  a  false  profession  ; 
professes  to  have  that  which  he  really 
has  not.  Such  a  profession  is  a  false- 
hood, because  there  can  be  no  true  re- 
ligion where  one  does  not  obey  the  law 
of  God. 

5.  But  whoso  keepeth  his  word. 
That  is,  what  he  has  spoken  or  com- 
manded. The  term  word  here  will 
include  all  that  he  has  made  known  to 
us  as  his  will  in  regard  to  our  conduct. 
IF  In  him  verily  is  the  love  of  God 
perfected.  He  professes  to  have  the 
love  of  Gnd  in  his  heart,  and  that  love 
receives  its  completion  ox  filling  up  by 
obedience  to  the  will  of  God.  That 
obedience  is  the  proper  carrying  out, 
or  the  exponent  of  the  love  which  ex- 
ists in  the  heart.  Love  to  the  Saviour 
would  be  defective  without  that,  for  it 
is  never  complete  without  obedience. 
If  this  be  the  true  interpretation,  then 
the  passage  does  not  make  any  affirma- 
tion about  sinless  perfection,  but  it 
only  affirms  that  if  true  love  exists  in 
the  heart,  it  will  be  carried  out  in  the 
life ;  or  that  love  and  obedience  are 
parts  of  the  same  thing;  that  one  will 
be  manifested  by  the  other;  and  that 
where  obedience  exists,  it  is  the  com- 
pletion or  perfecting  of  love.  Besides, 
the  apostle  does  not  say  that  either  the 
love  or  the  obedience  would  be  in  them- 
selves absolutely  perfect;  but  he  says 
that  one  cannot  fully  develop  itself 
without  the  other.  IT  Hereby  know 
we  that  we  are  in  him.  That  is,  by 
having  in  fact  such  love  as  shall  insure 


6  He  that  saith  he  abideth  " 
in  him,  ought  himself  also  so  to 
walk,  ^  even  as  he  walked. 

a  Jno.  15.  4,  5. 


I.  JOHN.  [A.i).  90 

7  Brethren,  I  write  no  novi 
commandment  unto  you,  but  an 
old  commandment,  which  ye  had 

b  Jno.  13.  15. 


obedience.  To  be  in  him,  is  to  be 
united  to  him  ;  to  be  his  friends.  Comp. 
Notes  on  John  vi.  56.  Rom.  xiii.  14. 

6.  He  that  saith  he  abideth  in  him. 
Gr.,  remains  in  him  ;  that  is,  abides  or 
remains  in  the  belief  of  his  doctrines, 
and  in  the  comfort  and  practice  of  re- 
ligion. The  expression  is  one  of  those 
which  refer  to  the  intimate  union  be- 
tween Christ  and  his  people.  A  great 
variety  of  phrase  is  employed  to  denote 
that.  For  the  meaning  of  this  word 
in  John,  see  Notes  on  ch.  iii.  6. 
^  Ought  himself  also  so  to  walk,  even 
as  he  walked.  Ought  to  live  and  act 
as  he  did.  If  he  is  one  with  him,  or 
professes  to  be  united  to  him,  he  ought 
to  imitate  him  in  all  things.  Comp. 
John  xiii.  15.  See  also  Notes  on  ch. 
1.6. 

7.  Brethren,  I  write  no  new  coni- 
mandnient  unto  you.  That  is,  what 
I  am  now  enjoining  is  not  new.  It  is 
the  same  doctrine  which  you  have  al- 
ways heard.  There  has  been  much 
difference  of  opinion  as  to  what  is  re- 
ferred to  by  the  word  commandment, 
whether  it  is  the  injunction  in  the  pre- 
vious verse  to  live  as  Christ  lived,  or 
whether  it  is  what  he  refers  to  in  the 
following  verses,  the  duty  of  brotherly 
love.  Perhaps  neither  of  these  is  ex- 
actly the  idea  of  the  apostle,  but  he 
may  mean  in  this  verse  to  put  in  2i  gen- 
eral disclaimer  against  the  charge  that 
what  he  enjoined  was  new.  In  respect 
to  all  that  he  taught,  the  views  of  truth 
which  he  held,  the  duties  which  he 
enjoined,  the  course  of  life  which  he 
would  prescribe  as  proper  for  a  Chris- 
tian to  live,  he  meant  to  say  that  it  was 
not  at  all  new.  It  was  nothing  which 
he  had  originated  himself,  but  it  was  in 
fact  the  same  system  of  doctrines  which 
they  had  always  received  since  they 
became  Christiats.      He   might   have 


been  induced  to  say  this  because  he 
apprehended  that  some  of  those  whom 
he  had  in  his  eye,  and  whose  doctrines 
he  meant  to  oppose,  might  say  that 
this  was  all  new;  that  it  was  not  the 
nature  of  religion  as  it  had  been  com- 
monly understood,  and  as  it  was  laid 
down  by  the  Saviour.  In  a  somewhat 
different  sense,  indeed,  he  admits  (ver . 
8)  that  there  was  a  <new'  command 
ment  which  it  was  proper  to  enjoin — 
for  he  did  not  forget  that  the  Saviour 
himself  called  that  'new;^  and  though 
that  commandment  had  also  been  all 
along  inculcated  under  the  gospel,  yet 
there  was  a  sense  in  which  it  was  pro- 
per to  call  that  new,  for  it  had  been  so 
called  by  the  Saviour.  But  in  respect 
to  all  the  doctrines  which  he  main 
tained,  and  in  respect  to  all  the  duties 
which  he  enjoined,  he  said  that  they 
were  not  new  in  the  sense  that  he  had 
originated  them,  or  that  they  had  not 
been  enjoined  from  the  beginning. 
Perhaps,  also,  the  apostle  here  may 
have  some  allusion  to  false  teachers 
who  were  in  fact  scattering  new  doc- 
trines among  the  people,  things  before 
unheard  of,  and  attractive  by  their  no- 
velty ;  and  he  may  mean  to  say  that 
he  made  no  pretensions  to  any  such 
novelty,  but  was  content  to  repeat  the 
old  and  familiar  truths  which  they  had 
always  received.  Thus,  if  he  was 
charged  with  broaching  new  opinions, 
he  denies  it  fully ;  if  they  were  ad- 
vancing new  opinions,  and  were  even 
<  making  capital'  out  of  them,  he  says 
that  he  attempted  no  such  thing,  but 
was  content  with  the  old  and  established 
opinions  which  they  had  always  re- 
ceived. IT  But  an  old  commandment. 
Old,  in  the  sense  that  it  has  always 
been  inculcated ;  that  religion  has  al- 
ways enjoined  it.  IT  Which  ye  had 
from  the  beginning.    Which  you  hav» 


b  Ro.  13.  12. 


\  D.  90.]  CHAPTER  II. 

from  the  beginning.  The  old 
commandment  is  the  word  which 
ye  have  heard  from  the  begin- 
ning. 

8  Again,  a  new  "  command- 
ment I  write  unto  you  ;  which 

a  Jno.  13.  34. 

always  received  ever  since  you  heard 
any  thing  about  the  gospel.  It  was 
preached  when  the  gospel  was  first 
preached  ;  it  has  always  been  promul- 
gated when  that  has  been  promulgated  ; 
it  is  what  you  first  heard  when  you 
were  made  acquainted  with  the  gospel. 
Comp.  Notes,  ch.  i.  1.  IF  The  old 
commandment  is  the  word  which  ye 
have  heard  from  the  beginning.  Is  the 
doctrine;  or  is  what  was  enjoined. 
John  is  often  in  the  habit  of  putting  a 
truth  in  a  new  form  or  aspect  in  order 
to  make  it  emphatic,  and  to  prevent  the 
possibility  of  misapprehension.  See 
John  i.  1,  2.  The  sensa  here  is,  '  all 
that  I  am  saying  to  you  is  in  fact  an 
old  commandment,  or  one  which  you 
have  always  had.  There  is  nothing 
new  in  what  I  am  enjoining  on  you.' 

8.  Again,  a  new  commandment  I 
write  unto  you.  '  And  yet,  that  which 
I  write  to  you,  and  particularly  enjoin 
on  you,  deserves  in  another  sense  to 
be  called  a  new  commandment,  though 
it  has  been  also  inculcated  from  the 
beginning,  for  it  was  called  new  by  the 
Saviour  himself.'  Or,  the  meaning 
may  be,  <  in  addition  to  the  general 
precepts  which  I  have  referred  to,  I 
do  now  call  your  attention  to  the  new 
commandment  of  the  Saviour,  that 
which  he  himself  called  new.'  There 
can  be  no  doubt  here  that  John  refers  to 
the  commandment  to  '  love  one  another' 
(see  vs.  9 — 11),  and  that  it  is  here 
called  new  not  in  the  sense  that  John 
inculcated  it  as  a  novel  doctrine,  but  in 
the  sense  that  the  Saviour  called  it 
such.  For  the  reasons  why  it  was  so 
called  by  him,  see  Notes  on  John  xiii. 
84.     IT  Which  thing  is  true  in  him. 


333 

thing  is  true  m  him  and  in  you, 
because  the  darkness  *  is  past, 
and  the  true  light  now  shineth. 

9  He  that  saith  he  is  in  the 
light,  and  hateth  his  brother,  is 
in  darkness  '  even  until  now. 


c  2  Pe.  1.  9. 


In  the  Lord  Jesus.  That  is,  which 
commandment  or  law  of  love  was  illus- 
trated in  him,  or  was  manifested  by 
him  in  his  intercourse  with  his  disci- 
ples. That  which  was  most  prominent 
in  him  was  this  very  love  which  ho 
enjoined  on  all  his  followers.  IT  And 
in  you.  Among  you.  That  is,  you 
have  manifested  it  in  your  intercourse 
with  each  other.  It  is  not  new  in  the 
sense  that  you  have  never  heard  of  it, 
and  have  never  evinced  it,  but  in  the 
sense  only  that  he  called  it  new. 
IT  Because  the  darkness  is  past,  and 
the  true  light  now  shineth.  The  an- 
cient systems  of  error,  under  which 
men  hated  each  other,  have  passed 
away,  and  you  are  brought  into  the 
light  of  the  true  religion.  Once  you 
were  in  darkness,  like  others ;  now 
the  light  of  the  pure  gospel  shines 
around  you,  and  that  requires  as  its 
distinguishing  characteristic,  love.  Re- 
ligion is  often  represented  as  light ; 
and  Christ  spoke  of  himself,  and  was 
spoken  of,  as  the  light  of  the  world. 
See  Notes  on  John  i.  4,  5.  Comp.  John 
viii.  12;  xii.  35,  36,  46.  Isa.  ix.  2. 

9.  He  that  saith  he  is  in  the  light. 
That  he  has  true  religion,  or  is  a  Chris 
tian.  See  ch.  i.  7.  1  And  hateth  his 
brother.  The  word  brother  seems  here 
to  refer  to  those  who  professed  the  same 
religion.  The  word  is  indeed  some- 
times used  in  a  larger  sense,  but  the  re- 
ference here  appears  to  be  to  that  which 
is  properly  brotherly  love  among  Chris- 
tians. Comp.  Liicke,  in  loc.  t  Is  in 
darkness  even  until  now.  That  is,  he 
cannot  have  true  religion  unless  he  has 
love  to  the  brethren.  The  command 
to  love  one   another  was  one  of  the 


334 

10  He  that  loveth  his  brother 
abideth  in  the  light,  and  there  is 
none  '  occasion  of  stumbling  in 
him. 

11  But  he  that  hateth  his  bro- 


I.  JOHN.  [A.D.  90, 

ther,  is  in  darkness,  and  \yalketh 
"  in  darkness,  and  knoweth  not 
whither  he  goeth,  because  the 
darkness  hath  blinded  his  eyes. 

1  scandal.  a  Pr.  4.  15.    Jno.  12.  35. 


most  solemn  and  earnest  which  Christ 
erer  enjoined  (John  xv.  17);  he  made 
it  the  peculiar  badge  of  discipleship,  or 
that  by  which  his  followers  were  to  be 
everywhere  known  (John  xiii.  35)  ; 
and  it  is,  therefore,  impossible  to  have 
any  true  religion  without  love  to  those 
who  are  sincerely  and  truly  his  follow- 
ers. If  a  man  has  not  that,  he  is  in 
deep  darkness,  whatever  else  he  may 
have,  on  the  whole  subject  of  religion. 
Comp.  Notes  on  1  Thess.  iv.  9. 

10.  He  that  loveth  his  brother  abideth 
in  the  light.  Has  true  religion,  and 
enjoys  it.  IT  And  there  is  none  occa- 
sion of  stumbling  in  him.  Marg., 
scandal.  Greek,  '  and  there  is  no 
stumbling'  [or  scandal — Gxdv8a7Mv — in 
him.]  The  word  here  used,  means 
any  thing  against  which  one  strikes  or 
stumbles;  and  then  a  stumbling-block, 
an  impediment,  or  any  thing  which 
occasions  a  fall.  Then  it  is  used  in 
a  moral  or  spiritual  sense,  as  denoting 
hat  which  is  the  occasion  of  falling 
into  sin.  See  Notes  on  Matt.  v.  29, 
and  Rom.  xiv.  13.  Here  it  refers  to 
an  individual  in  respect  to  his  treat- 
ment of  others,  and  means  that  there 
is  nothing,  so  far  as  he  is  concerned, 
to  lead  him  into  sin.  Rob.  Lex.  If 
he  has  love  to  the  brethren,  he  has  true 
religion ;  and  there  is,  so  far  as  the 
influence  of  this  shall  extend,  nothing 
that  will  be  the  occasion  of  his  falling 
into  sin  in  his  conduct  towards  them, 
for  *'  love  worketh  no  ill  to  his  neigh- 
bour." Rom.  xiii.  10.  His  course  will 
be  just,  and  upright,  and  benevolent. 
He  will  have  no  envy  towards  them  in 
their  prosperity,  and  will  not  be  dis- 
posed to  detract  from  their  reputation 
in  adversity ;  he  will  have  no  feelings 
of  exultation  when  they  fall,  and  will 


not  be  disposed  to  take  advantage  ot 
their  misfortunes;  and,  loving  them  aa 
brethren,  he  will  be  in  no  respect  under 
temptation  (o  do  them  wrong.  In  the 
bosom  of  one  who  loves  his  brother,  the 
baleful  passions  of  envy,  malice,  hatred, 
and  uncharitableness,  can  have  no 
place.  At  the  same  time,  this  love  of 
the  brethren  would  have  an  important 
effect  on  his  whole  Christian  life  and 
walk,  for  there  are  few  things  that  will 
have  more  influence  on  a  man's  char- 
acter in  keeping  him  from  doing  wrong 
than  the  love  of  the  good  and  the  pure. 
He  who  truly  loves  good  men,  will  not 
be  likely  in  any  respect  to  go  astray 
from  the  paths  of  virtue. 

11.  But  hejthat  hateth  his  brother. 
The  word  here  used  would,  in  this 
connection,  include  both  the  mere  ab- 
sence of  love,  and  positive  hatred.  It 
is  designed  to  include  the  whole  of  that 
state  of  mind  where  there  is  not  love 
for  the  brethren.  H  Is  iJi  darkness. 
ver.  9.  IT  And  walketh  in  darkness. 
He  is  like  one  who  walks  in  the  dark, 
and  who  sees  no  object  distinctly.  See 
Notes  on  John  xii.  35.  Tf  And  know- 
eth not  whither  he  goeth.  Like  one 
in  the  dark.  He  wanders  about  not 
knowing  what  direction  he  shall  take, 
or  where  the  course  which  he  is  on 
will  lead.  The  general  meaning  is, 
that  he  is  ignorant  of  the  whole  nature 
of  religion ;  or,  in  other  words,  love  to 
the  brethren  is  a  central  virtue  in  reli- 
gion, and  when  a  man  ,has  not  that, 
his  mind  is  entirely  clouded  on  the 
whole  subject,  and  he  shows  that  he 
knows  nothing  of  its  nature.  There  is 
no  virtue  that  is  designed  to  be  made 
more  prominent  in  Christianity  ;  and 
there  is  none  that  will  throw  its  influ* 
ence  farther  over  a  man's  life. 


A.  D.  90.]  CHAPTER  II 

12    I   write   unto   you,   little 

a  Ps.  25.  11.    Lu.  24.  47.     Ac.  10.  43. 


12.  I  write  unto  you,  little  children. 
There  has  been  much  difference  of 
opinion  among  commentators  in  regard 
to  this  verse  and  the  three  following 
verses,  on  account  of  the  apparent  tau- 
tology. Even  Doddridge  supposes  that 
considerable  error  has  here  crept  into 
the  text,  and  that  a  portion  of  these 
verses  should  be  omitted  in  order  to 
avoid  the  repetition.  But,  there  is  no 
authority  for  omitting  any  portion  of 
the  text,  and  the  passage  is  very  much 
in  accordance  with  the  general  style 
of  the  apostle  John.  The  author  of 
this  epistle  was  evidently  accustomed 
to  express  his  thoughts  in  a  great  va- 
riety of  ways,  having  even  the  appear- 
ance of  tautology,  that  the  exact  idea 
might  bo  before  his  readers,  and  that 
his  meaning  might  not  be  misappre- 
hended. In  order  to  show  that  the 
truths  which  he  was  uttering  in  this 
epistle  pertained  to  all,  and  to  secure 
the  interest  of  all  in  them,  he  addresses 
himself  to  different  classes,  and  says 
that  there  were  reasons  existing  in  re- 
gard to  each  class  why  he  wrote  to 
them.  In  the  expressions  <  I  write,' 
and  '  I  have  written,'  he  refers  to  what 
is  found  in  the  epistle  itself,  and  the 
statements  in  these  verses  are  designed 
to  be  reasons  why  he  brought  these 
truths  before  their  minds.  The  word 
here  rendered  little  children  (tsxvCa) 
IB  different  from  that  used  in  ver.  13, 
and  rendered  there  little  children  (ftM,- 
6la),  but  there  can  be  little  doubt  that 
the  same  class  of  persons  is  intended. 
Some  have  indeed  supposed  that  by  the 
term  little  children  here,  as  in  ver.  1, 
the  apostle  means  to  address  all  be- 
lievers— speaking  to  them  as  a  father; 
but  it  seems  more  appropriate  to  sup- 
pose that  he  means  in  these  verses  to 
divide  the  body  of  Christians  whom  he 
addressed  into  three  classes — children, 
young  men,  and  the  aged,  and  to  state 
particular   reasons   why  he  wrote   to| 


335 

children,  because  your  s>ins  are 
forgiven  you  for  his  name's' sake 


each.  If  the  term  little  children  here 
(tsxvta)  means  the  same  as  the  term 
Ttat^Ja — little  children,  in  ver.  13,  then 
he  addresses  each  of  these  classes  twice 
in  these  two  verses,  giving  each  time 
somewhat  varied  reasons  why  he  ad- 
dressed them.  That,  by  the  term  'lit 
tie  children'  here,  he  means  children, 
literally,  seems  to  me  to  be  clear,  (1.) 
Because  this  is  the  usual  meaning 
of  the  word,  and  should  be  understood 
to  be  the  meaning  here,  unless  there  is 
something  in  the  connection  to  show 
that  it  is  used  in  a  metaphorical  sense; 
(2.)  Because  it  seems  necessary  to  un- 
derstand the  other  expressions,  'young 
men,'  and  '  fathers,'  in  a  literal  sense, 
as  denoting  those  more  advanced  in 
life ;  (3.)  Because  this  would  be  quite 
in  character  for  the  apostle  John.  He 
had  recorded,  and  would  doubtless 
remember  the  solemn  injunction  of 
the  Saviour  to  Peter  (John  xxi.  15), 
to  'feed  his  lambs,'  and  the  aged 
apostle  could  not  but  feel  that  what 
was  worthy  of  so  solemn  an  injunc- 
tion from  the  Lord,  was  worthy  of 
his  attention  and  care  as  an  apostle  ; 
and  (4.)  Because  in  that  case,  each 
class,  fathers,  young  men,  and  children, 
would  be  twice  addressed  in  these  two 
verses  ;  whereas  if  we  understood  this 
of  Christians  in  general,  then  fathers 
and  young  men  would  be  twice  ad- 
dressed, and  children  but  once.  If  th 
be  so,  it  may  be  remarked  (1.)  That 
there  were  probably  quite  young  child- 
ren in  the  church  in  the  time  of  the 
apostle  John,  for  the  word  would  natu- 
rally convey  that  idea.  (2.)  The  exact 
age  cannot  be  indeed  determined,  but 
two  things  are  clear  :  (a)  one  is,  that 
they  were  undoubtedly  under  twenty 
years  of  age,  since  they  were  younger 
than  the  '  young  men'  (v£aviax6i>) ,  a 
word  usually  applied  to  those  who 
were  in  the  vigour  of  life,  from  about 
the  period  of  twenty  up  to  forty  yeari 


«a36 

13  Iw 


I.  JOHN.  [A.  D.  90. 

rite  unto  you,  fathers,   because   ye   have    known    him 


(Notes  on  ver.  13),  and  this  word  wouhJ 
embrace  all  who  were  younger  than 
that  class;  and  (b)  the  other  is,  that 
the  word  itself  woul(J  convey  the  idea 
that  they  were  in  quite  early  life,  as 
the  word  children — a  fair  translation  of 
it — does  now  with  us.  It  is  not  pos- 
sible to  determine  from  the  use  of  this 
word,  precisely  of  what  age  the  class 
here  referred  to  was,  but  the  word 
would  imply  that  they  were  in  quite 
early  life.  No  rule  is  laid  down  in  the 
New  Testament  as  to  the  age  in  which 
children  may  be  admitted  to  the  com- 
munion. The  whole  subject  is  left  to 
the  wise  discretion  of  the  church,  and 
is  safely  left  there.  Cases  must  vary 
so  much  that  no  rule  could  be  laid 
down  ;  and  little  or  no  evil  has  arisen 
from  leaving  the  point  undetermined 
in  the  Scriptures.  It  may  be  doubted, 
however,  whether  the  church  has  not 
been  rather  in  danger  of  erring  by  hav- 
ing it  deferred  too  late,  than  by  admit- 
ting children  too  early.  (3.)  Such 
children,  if  worthy  the  attention  of  an 
aged  apostle,  should  receive  the  parti- 
cular notice  of  pastors  now.  Comp. 
Notes  on  John  xxi.  15.  There  are 
reasons  in  all  cases  now,  as  there  were 
then,  why  this  part  of  a  congregation 
should  receive  the  special  attention  of 
a  minister  of  religion.  The  hopes  of  a 
church  are  in  them.  Their  minds  are 
susceptible  to  impression.  The  char- 
acter of  the  piety  in  the  next  age  will 
depend  on  their  views  of  religion.  All 
that  there  is  of  value  in  the  church  and 
the  world  will  soon  pass  into  their 
hands.  The  houses,  farms,  factories  : 
the  pulpits,  and  the  chairs  of  professors 
in  colleges  ;  the  seats  of  senators  and 
the  benches  of  judges;  the  great  offices 
of  state,  and  all  the  offices  in  the 
church;  the  interests  of  learning,  and 
of  benevolence,  and  liberty,  are  all 
soon  to  be  under  their  control.  Every 
thing  valuable  in  this  world  will  soon 
depend    on    their   conduct   and    char- 


acter ;  and  whf/,  therefore,  can  over- 
estimate the  importance  of  training 
them  up  in  just  views  of  religion.  As 
John  wrote  to  this  class,  should  not 
pastors  preach  to  them  1  IT  Because 
(oVt)-  This  particle  may  be  rendered 
for,  or  because,  and  the  meaning  may 
be  either  that  the  fact  that  their  sins 
were  forgiven  was  a  reason  for  writ- 
ing to  them,  since  it  would  be  pro- 
per, on  that  ground,  to  exhort  them  to 
a  holy  life ;  or  that  he  wrote  to  them 
because  it  was  a  privilege  to  address 
them  as  those  who  were  forgiven,  for 
he  felt  that,  in  speaking  to  them,  he 
could  address  them  as  such.  It  seems 
to  me  that  it  is  to  be  taken  as  a  causal 
particle,  and  that  the  apostle,  in  the 
various  specifications  which  he  makes, 
designs  to  assign  particular  reasons 
why  he  wrote  to  each  class,  enjoining 
on  them  the  duties  of  a  holy  life.  Comp. 
ver.  21.  IT  Your  sins  are  forgiven 
you.  That  is,  this  is  a  reason  why  he 
wrote  to  them,  and  enjoined  these  things 
on  them.  The  meaning  seems  to  be, 
that  the  fact  that  our  past  sins  are 
blotted  out  furnishes  a  strong  reason 
why  we  should  be  holy.  That  reason 
is  founded  on  the  goodness  of  God  in 
doing  it,  and  on  the  obligation  under 
which  we  are  brought  by  the  fact  that 
God  has  had  mercy  on  us.  This  is  a 
consideration  which  children  will  feel 
as  well  as  others  ;  for  there  is  nothing 
which  will  tend  more  to  make  a  child 
obedient  hereafter,  than  the  fact  that  a 
parent  freely  forgives  the  past,  f  For 
his  name's  sake.  On  account  of  the 
name  of  Christ ;  that  is,  in  virtue  of 
what  he  has  done  for  us.  In  ver.  13, 
he  states  another  reason  why  he  wrote 
to  this  same  class — «  because  they  had 
known  the  Father.' 

13.  I  write  unto  you,  fathers.  As 
there  were  special  reasons  for  writing 
to  children,  so  there  were  also  for  writ- 
ing to  those  who  were  more  mature  in 
life.     The  class  here  addressed  would 


write  unto 
cause    ye 


A.  D.  90.]  CHAPTER  I. 

""  that  is  from  the  beginning.     I 

a  c.  1.  1. 

embrace  all  those  who  were  in  advance 
of  the  viaviaxov,  or  young  men,  and 
would  properly  include  those  who  were 
at  the  head  of  families.  IT  Because  ye 
have  known  him  that  is  from  the  be- 
ginning. That  is,  the  Lord  Jesus 
Christ.  Notes,  ch.  i.  1.  The  argu- 
ment is,  that  they  had  been  long  ac- 
quainted with  the  principles  of  his  re- 
ligion, and  understood  well  its  doc- 
trines and  duties.  It  cannot  be  cer- 
tainly inferred  from  this  that  they  had 
had  a  personal  acquaintance  with  the 
Lord  Jesus,  yet  that  this  might  have 
been  is  not  impossible,  for  John  had 
himself  personally  known  him,  and 
there  may  have  been  some  among  those 
to  whom  he  wrote  who  had  also  seen 
and  known  him.  If  this  were  so,  it 
would  give  additional  impressiveness 
to  the  reason  assigned  here  for  writing 
to  them,  and  for  reminding  them  of  the 
principles  of  that  religion  which  they 
had  learned  from  his  own  lips  and  ex- 
ample. But  perhaps  all  that  is  neces- 
sarily implied  in  this  passage  is,  that 
they  had  had  long  opportunity  of  be- 
coming acquainted  with  the  religion  of 
the  Son  of  God,  and  that  having  under- 
stood that  thoroughly,  it  was  proper  to 
address  them  as  aged  and  established 
Christians,  and  to  call  on  them  to  main- 
tain the  true  doctrines  of  the  gospel, 
against  the  specious  but  dangerous 
errors  which  then  prevailed.  J  I  write 
unto  you,  young  men  (vsaviaxot,)'  This 
word  would  properly  embrace  those 
who  were  in  the  vigour  of  life,  midway 
between  children  and  old  men.  It  is 
uniformly  rendered  young  men  in  the 
New  Testament  (Matt.  xix.  20,  22. 
Mark  xiv.  51 ;  xvi.  5.  Luke  vii.  14. 
Acts  ii.  17  ;  v.  10),  and  in  the  passages 
before  us.  It  does  not  elsewhere  occur. 
It  is  commonly  understood  as  embrac- 
ing those  in  the  prime  and  vigour  of 
manhood  up  to  the  period  of  about  forty 
years.  Rob.  Lex.  IT  Because  ye  have 
29 


you,  young  men. 
have    overcome 


337 

be- 
the 


overcome  the  wicked  one.  That  is,  be- 
cause you  have  vigour  (see  the  next 
verse),  and  that  vigour  you  have  shown 
by  overcoming  the  assaults  of  the  wick- 
ed one  —  the  devil.  You  have  tri- 
umphed over  the  passions  which  pre- 
vail in  early  life  ;  you  have  combatted 
the  allurements  of  vice,  ambition,  covet- 
ousness,  and  sensuality  ;  and  you  have 
shown  that  there  is  a  strength  of  char- 
acter and  of  piety  on  which  reliance 
can  be  placed  in  promoting  religion. 
It  is  proper,  therefore,  to  exhort  you 
not  to  disgrace  the  victory  which  you 
have  already  gained,  but  to  employ 
your  vigour  of  character  in  maintain- 
ing the  cause  of  the  Saviour.  The 
thing  to  which  John  appeals  here  is 
the  energy  of  those  at  this  period  of 
life,  and  it  is  proper  at  all  times  to 
make  this  the  ground  of  appeal  in  ad- 
dressing a  church.  It  is  right  to  call 
on  those  who  are  in  the  prime  of  life, 
and  who  are  endowed  with  energy  of 
character,  to  employ  their  talents  in  the 
service  of  the  Lord  Jesus,  and  to  stand 
up  as  the  open  advocates  of  truth. 
Thus  the  apostle  calls  on  the  three 
great  classes  into  which  a  community 
or  a  church  may  be  considered  as  di- 
vided— youth,  because  their  sins  were 
already  forgiven,  and,  though  young, 
they  had  actually  entered  on  a  career 
of  virtue  and  religion,  a  career  which 
by  all  means  they  ought  to  be  exhorted 
to  Tpursue ;  fathers,  or  aged  men,  be- 
cause they  had  had  long  experience  in 
religion,  and  had  a  thorough  acquaint- 
ance with  the  doctrines  and  duties  of 
the  gospel,  and  they  might  be  expected 
to  stand  steadfastly  as  examples  to 
others ;  and  young  men,  those  who 
were  in  the  vigour  and  prime  of  life, 
because  they  had  shown  that  they  had 
power  to  resist  evil,  and  were  endowed 
with  strength,  and  it  was  proper  to  call 
on  them  to  exert  their  vigour  in  the 
sacred  cause  of  religion.      IT  /  write 


33S 

wicked  one.  I  write  unto  you, 
little  children,  because  ye  have 
known  the  Father. " 


1.  JOHN.  [A.  D.  90. 

14  I  have  written  unto  you, 
fathers,  because  ye  have  Known 

a  Jno.  14.  7,  9. 


unto  you,  little  children.  Many  MSS. 
read  here,  1  have  written  Qypo^),  in- 
stead of  /  tc;n7e  (ypa^w).  This  read- 
ing is  found  in  both  the  ancient  Syriac 
versions,  and  in  the  Coptic ;  it  was 
followed  by  Origen,  Cyril,  Photius,  and 
CEcumenius;  and  it  is  adopted  by 
Grotius,  Mill,  and  Hahn,  and  is  pro- 
bably the  true  reading.  The  connec- 
tion seems  to  demand  this.  In  vs.  12, 
13,  the  apostle  uses  the  word  ypci^w  (/ 
write'),  in  relation  to  children,  fathers, 
and  young  men  ;  in  the  passage  before 
us,  and  in  the  next  verse,  he  again  ad- 
dresses children,  fathers,  and  young 
men,  and  in  relation  to  the  two  latter, 
he  says  typo^a  {1  have  written).  The 
connection,  therefore,  seems  to  demand 
that  the  same  word  should  be  employed 
here  also.  Some  persons  have  sup- 
posed that  the  whole  passage  is  spu- 
rious, but  of  that  there  is  no  evidence, 
and,  as  we  have  elsewhere  seen,  it  is 
not  uncommon  for  John  to  repeat  a 
sentiment,  and  to  place  it  in  a  variety 
of  lights,  in  order  that  he  might  make 
it  certain  that  he  was  not  misappre- 
hended. Some  have  supposed,  also, 
that  the  expression  <  I  have  wrftten,' 
refers  to  some  former  epistle  which  is 
now  lost,  or  to  the  Gospel  by  the  same 
author,  which  had  been  sent  to  them 
(Hug),  and  that  he  means  here  to  re- 
mind them  that  he  had  written  to  them 
on  some  former  occasion,  inculcating 
the  same  sentiments  which  he  now 
expressed.  But  there  is  no  evidence 
of  this,  and  this  supposition  is  not  ne- 
cessary in  order  to  a  correct  under- 
standing of  the  passage.  In  the  former 
expression,  <  /  write^  the  state  of  mind 
would  be  that  of  one  who  fixed  his  at- 
tention on  what  he  was  then  doing,  and 
the  particular  reason  why  he  did  it — 
and  the  apostle  states  these  reasons  in 
vs.  12,  13.  Yet  it  would  not  be  un- 
natural for  him  immediately  to  throw 


his  mind  into  the  past,  and  to  state  the 
reasons  why  he  had  resolved  to  write 
to  them  at  all,  and  then  to  look  at  what 
he  had  purposed  to  say  as  already  done, 
and  to  state  the  reasons  why  that  was 
done.  Thus  one  who  sat  down  to 
write  a  letter  to  a  friend,  might  appro- 
priately state  in  any  part  of  the  letter 
the  reasons  which  had  induced  him  to 
write  at  all  to  him  on  the  subject.  If 
he  fixed  his  attention  on  the  fact  thai 
he  was  actually  writing,  and  on  the 
reasons  why  he  wrote,  he  would  ex- 
press himself  in  the  present  tense — 1 
write ;  if  on  the  previous  purpose,  or 
the  reasons  which  induced  him  to  write 
at  all,  he  would  use  the  past  tense — 1 
have  written  for  such  and  such  reasons. 
So  John  seems  here,  in  order  to  make 
what  he  says  emphatic,  to  refer  to  two 
states  of  his  own  mind,  the  one  when 
he  resolved  to  write,  and  the  reasons 
which  occurred  to  him  then  ;  and  the 
other  when  he  was  actually  writing, 
and  the  reasons  which  occurred  to  him 
then.  The  reasons  are  indeed  substan- 
tially the  same,  but  they  are  contem- 
plated from  different  points  of  view, 
and  that  fact  shows  that  what  he  did 
was  done  with  deliberation,  and  from 
a  deep  sense  of  duty.  %  Because  ye 
have  known  the  Father.  In  verse  12, 
the  reason  assigned  for  writing  to  this 
class  is,  that  their  sins  were  forgiven. 
The  reason  assigned  here  is,  that  in 
early  life  they  had  become  acquainted 
with  God  as  a  Father.  He  desires 
that  they  would  show  themselves  duti- 
ful and  faithful  children  in  this  relation 
which  they  sustained  to  him.  Even 
children  may  learn  to  regard  God  as 
their  Father,  and  may  have  towards 
him  all  the  affectionate  interest  which 
grows  out  of  this  relation. 

14.  7  have  written  unto  you,  fathers, 
because,  &c.  The  reason  assigned 
here  for  writing  to  fathers  is  the  same 


A.  U.  90.] 


CHAPTER  II. 


him  that  is  from  the  beginning. 
I  have  written  unto  you,  young 
men,  because  ye  are  strong, " 
and  the  word  of  God  abideth  *  in 

a  Ep.  6.  10.  b  Jno.  15.  7. 


which  is  given  in  the  previous  verse. 
It  would  seem  that  in  respect  to  them, 
the  apostle  regarded  this  as  a  sufficient 
reason  for  writing  to  them,  and  only 
meant  to  enforce  it  by  repeating  it. 
The  fact  that  they  had  through  many 
years  been  acquainted  with  the  doc- 
trines and  duties  of  the  true  religion, 
seemed  to  him  a  sufficient  reason  for 
writing  to  them,  and  for  exhorting  them 
to  a  steadfast  adherence  to  those  prin- 
ciples and  duties.  IT  1  have  written 
unto  you,  young  men,  because  ye  are 
strong,  &c.  The  two  additional  cir- 
cumstances which  he  here  mentions  as 
reasons  for  writing  to  young  men  are, 
that  they  are  strong,  and  that  the  word 
of  God  abides  in  them.  The  first  of 
these  reasons  is,  that  they  were  strong  ; 
that  is,  that  they  were  qualified  for 
active  and  useful  service  in  the  cause 
of  the  Redeemer.  Children  were  yet 
too  young  and  feeble  to  appeal  to  them 
by  this  motive,  and  the  powers  of  the 
aged  were  exhausted ;  but  those  who 
were  in  the  vigour  of  life  might  be 
called  upon  for  active  service  in  the 
cause  of  the  Lord  Jesus.  The  same 
appeal  may  be  made  now  to  the  same 
class,  and  the  fact  that  they  are  thus 
vigorous  is  a  proper  ground  of  exhorta- 
tion, for  the  church  needs  their  active 
services,  and  they  are  bound  to  devote 
their  powers  to  the  cause  of  truth.  The 
other  additional  ground  of  appeal  is, 
that  the  word  of  God  abode  in  them ; 
that  is,  that  those  of  this  class  to  whom 
he  wrote  had  showed,  perhaps  in  time 
of  temptation,  that  they  adhered  firmly 
to  the  principles  of  religion.  They 
had  not  flinched  from  an  open  defence 
of  the  truths  of  religion  when  assailed  ; 
they  had  not  been  seduced  by  the  plau- 
sible arts  of  the  advocates  of  error,  but 
they  had  had  strength  to  overcome  the 


you,  and  ye  have  overcome  '  the 
wicked  one. 

15  Love  "^  not  the  world,  nei- 
ther the   things  that  are  in  the 


Re.  2.  7,  &c. 


d  Ro.  12. 


wicked  one.  The  reason  here  for  ap- 
pealing to  this  class  is,  that,  in  fact 
they  had  showed  that  they  could  be 
relied  on,  and  it  was  proper  to  depend 
on  them  to  advocate  the  great  princi- 
ples of  Christianity. 

15.  Love  not  the  world.  The  term 
world  seems  to  be  used  in  the  Scrip- 
tures in  three  senses  :  (1.)  As  denoting 
the  physical  universe;  the  world  as  it 
appears  to  the  eye  ;  the  world  considered 
as  the  work  of  God,  as  a  material 
creation.  (2.)  The  world  as  applied  to 
the  people  that  reside  in  it — '  the  world 
of  mankind.'  (3.)  As  the  dwellers  on 
the  earth  are  by  nature  without  religion, 
and  act  under  a  set  of  maxims,  aims, 
and  principles  that  have  reference  only  ^ 
to  this  life,  the  term  comes  to  be  used 
with  reference  to  that  community  ;  that 
is,  to  the  objects  which  they  peculiarly 
seek,  and  the  principles  by  which  they 
are  actuated.  Considered  with  refer- 
ence to  the  first  sense  of  the  word,  it  is 
not  improper  to  love  the  world  as  the 
work  of  God,  and  as  illustrating  his 
perfections;  for,  we  may  suppose  that 
God  loves  his  own  works,  and  it  is  not 
wrong  that  we  should  find  pleasure  in 
their  contemplation.  Considered  with 
reference  to  the  second  sense  of  the 
word,  it  is  not  wrong  to  love  the  people 
of  the  world  with  a  love  of  benevolence, 
and  to  have  attachment  to  our  kindred 
and  friends  who  constitute  a  part  of  it, 
though  they  are  not  Christians.  It  is 
only  with  reference  to  the  word  as  used 
in  the  third  sense  that  the  command 
here  can  be  understood  to  be  applicable, 
or  that  the  love  of  the  world  is  forbid- 
den ;  with  reference  to  the  objects 
sought,  the  maxims  that  prevail,  the 
principles  that  reign  in  that  community 
that  lives  for  this  world  as  contradis- 
tinguished   from  the  world   to   come. 


840 


I.  JOHN. 


[A.D.  90. 


world.  If  "  any  man  love  the 
world,  the  love  of  the  Father  is 
not  in  him. 

16    For    all    that    is    in    the 

a  Mat.  6.  24.    Ga.  1.  10.    Ja.  4.  4. 


The  meaning  is,  that  we  are  not  to  fix 
our  atfections  on  worldly  objects — on 
what  ihe  world  can  furnish  — as  our 
portion,  with  the  spirit  with  which 
they  do  who  live  only  for  this  world, 
regardless  of  the  life  to  come.  We  are 
not  to  make  this  world  the  object  of 
our  chief  aifection  ;  we  are  not  to  be 
influenced  by  the  maxims  and  feelings 
which  prevail  among  those  who  do. 
Comp.  Notes  on  Rom.  xii.  2,  and  James 
iv.  4.  See  also  Matt.  xvi.  26.  Luke  ix. 
25.  1  Cor.  i.  20;  iii.  19.  Gal.  iv.  3. 
Col.  ii.  8.  t  Neither  the  things  that 
are  in  the  world.  Referred  to  in  the 
next  verse  as  « the  lust  of  the  flesh,  the 
Just  of  the  eyes,  and  the  pride  of  life.' 
0  This  explanation  shows  what  John 
meant  by  '  the  things  that  are  in  the 
world.'  He  does  not  say  that  we  are 
in  no  sense  to  love  any  thing  that  is  in 
the  material  world ;  that  we  are  to  feel 
no  interest  in  flowers,  and  streams,  and 
forests,  and  fountains;  that  we  are  to 
have  no  admiration  for  what  God  has 
done  as  the  Creator  of  all  things;  that 
we  are  to  cherish  no  love  for  any  of  the 
inhabitants  of  the  world,  our  friends 
and  kindred  ;  or  that  we  are  to  pursue 
none  of  the  objects  of  this  life  in  mak- 
ing provision  for  our  families  ;  but  that 
we  are  not  to  love  the  things  which 
are  sought  merely  to  pamper  the  appe- 
tite, to  please  the  eye,  or  to  promote 
pride  in  living.  These  are  the  objects 
sought  by  the  people  of  the  world ; 
these  are  not  the  objects  to  be  sought 
by  the  Christian.  II  If  any  man  luve 
the  world,  &c.  If,  in  this  sense,  a 
man  loves  the  world,  it  shows  that  he 
has  no  true  religion  ;  that  is,  if,  charac- 
teristically, he  loves  the  world  as  his 
portion,  and  lives  for  that ;  if  it  is  the 
ruling  principle  of  his  life  to  gain  and 
enjoy  that,  it  shows  that  his  heart  has 


world,  the  lust  of  the  flesh,  *  and 
the  lust  of  the  '  eyes,  and  the 
pride  '^  of  life,  is  not  of  the  Fa- 
ther, but  is  of  the  world. 

b  2  Pe.  2.  10.     c  Ps.  119.  37.     d  Ps.  73.  6. 


never  been  renewed,  and  that  he  haa 
no  part  with  the  children  of  God.  See 
Notes  on  James  iv.  4.  Matt.  vi.  24. 

16.  For  all  that  is  in  the  world. 
That  is,  ail  that  really  constitutes  the 
world,  or  that  enters  into  the  aims  and 
purposes  of  those  who  live  for  this  life. 
All  that  that  community  lives  for  may 
be  comprised  under  the  following 
things.  ^  The  lust  of  the  fesh.  The 
word  lust  is  used  here  in  the  general 
sense  of  desire,  or  that  which  is  the 
object  of  desire,  not  in  the  narrow 
sense  in  which  it  is  now  commonly 
used  to  denote  libidinous  passion  See 
Notes  on  James  i.  14.  The  phrase 
♦  the  lust  ofthejlesh'  here  denotes  that 
which  pam|)ers  the  appetites,  or  all  that 
is  connected  with  the  indulgence  of  the 
mere  animal  propensities.  A  large  part 
of  the  world  lives  for  little  more  than 
this.  This  is  tb<?  lowest  form  of 
worldly  indulgence  ;  those  which  are 
immediately  specified  being  of  a  higher 
order,  though  still  merely  worldly. 
1  And  the  lust  of  the  eyes.  That 
which  is  designed  merely  to  gratify 
the  sight.  This  would  include,  of 
course,  costly  raiment,  jewels,  gor- 
geous furniture,  splendid  palaces,  plea- 
sure grounds,  &c.  The  object  is  to 
refer  to  the  gay  vanities  of  this  world, 
the  thing  on  which  the  eye  delights 
to  rest  where  there  is  no  higher  ob- 
ject of  life.  It  does  not,  of  course, 
mean  that  the  eye  is  never  to  be  grati- 
fied, or  that  we  can  find  as  much 
pleasure  in  an  ugly  as  in  a  handsome 
object,  or  that  it  is  sinful  to  find  plea- 
sure in  beholding  objects  of  real  beauty, 
for  the  world,  as  formed  by  il*  Creator, 
is  full  of  such  things,  and  he  could  not 
but  have  intended  that  pleasure  should 
enter  the  soul  through  the  eye,  or  that 
the  beauties  which  he  has  shed  so  Uv* 


A.D.  90.]  CHAPTER  II. 

17  And  "  the  world  passeth 
away,  and  the  lust  thereof:  but 
he  that  doeth  the  will  of  God 
abideth  for  ever. 

18  Little   children,  it   is   the 

a  Ps.  39.  6.    1  Co.  7.  31. 


ishly  over  his  works  should  contribute 
to  the  happiness  of  his  creatures,  but 
the  apostle  refers  to  this  when  it  is 
the  great  and  leading  object  of  life; 
when  it  is  sought  without  any  connec- 
tion with  religion  or  reference  to  the 
world  to  come.  IF  And  the  pride  of 
life.  The  word  here  used  means  pro- 
perly ostentation  or  boasting,  and  then 
arrogance  or  pride.  Kob.  Lex.  It  re- 
fers to  whatever  there  is  that  tends  to 
promote  pride,  or  that  is  an  index  of 
pride,  such  as  the  ostentatious  display 
of  dress,  equipage,  furniture,  &c.  II  Is 
not  of  the  Father.  Does  not  proceed 
from  God,  or  meet  'with  his  approba- 
tion. It  is  not  of  the  nature  of  true 
religion  to  seek  these  things,  nor  can 
their  pursuit  be  reconciled  with  the 
existence  of  real  piety  in  the  heart. 
The  sincere  Christian  has  nobler  ends, 
and  he  who  has  not  any  higher  ends, 
and  whose  conduct  and  feelings  can 
all  be  accounted  for  by  a  desire  for 
these  things,  cannot  be  a  true  Chris- 
tian. ^  But  is  of  the  vjorld.  Is  ori- 
ginated solely  by  the  objects  and  pur- 
poses of  this  life,  where  religion  and 
the  life  to  come  are  excluded. 

17.  And  the  world  passeth  away. 
Every  thing  properly  constituting  this 
world  where  religion  is  excluded.  The 
reference  here  does  not  seem  to  be  so 
much  to  the  material  world,  as  to  the 
scenes  of  show  and  vanity  which  make 
up  the  worlii.  These  things  are  pass- 
ing away  like  the  shifting  scenes  of  the 
stage.  See  Notes  on  1  Cor.  vii*31. 
IT  And  the  lust  thereof.  All  that  is 
here  so  much  the  object  of  desire. 
I'hese  things  are  like  a  pageant,  which 
only  amuses  the  eye  for  a  moment,  and 
then  disappears  for  ever.  H  But  he 
29* 


34j 


last*  time:  and  asye  have  neard 
'  that  antichrist  shall  coidc,  even 
now  are  there  many  antichrists; 
whereby  we  know  that  it  is  the 
last  time. 

b  He.  1.  2.         c  Matt.  24.  24.    1  Ti.  4.  1. 


thai  doeth  the  will  of  God  abideth  for 
ever.  This  cannot  mean  that  he  will 
never  die,  but  it  means  that  he  has 
built  his  happiness  on  a  basis  which  is 
secure,  and  which  can  never  pass  away. 
Comp.  Notes  on  Matt.  vii.  24 — 37. 

18.  Little  children.  See  ver.l.  ^  Jt 
is  the  last  time.  The  closing  period 
or  dispensation  ;  that  dispensation  in 
which  the  affairs  of  the  world  are  ulti- 
mately to  be  wound  up.  The  apostle 
does  not,  however,  say  that  the  end  of 
the  world  would  soon  occur,  nor  does 
he  intimate  how  long  this  dispensation 
would  be.  That  period  might  con- 
tinue through  liiany  ages  or  centuries, 
and  still  be  the  last  dispensation,  or 
that  in  which  the  affairs  of  the  world 
would  be  finally  closed.  See  Notes  on 
Isa.  ii.  2.  Acts  ii.  17.  Heb».i.  2.  Some 
have  supposed  that  the  '  last  time'  here 
refers  to  the  destruction  of  Jerusalem, 
and  the  end  ,of  the  Jewish  economy  ; 
but  the  more  natural  interpretation  is 
to  refer  it  to  the  last  dispensation  of 
the  world,  and  to  suppose  that  the 
apostle  meant  to  say  that  there  were 
clear  evidences  that  that  period  had 
arrived.  U  And  as  ye  have  heard  that 
antichrist  shall  come.  The  word  anti- 
christ occurs  in  the  New  Testament 
only  in  these  episilts  of  John.  1  John 
ii.  18,  22  ;  iv.  3.  2  John  7.  The  pro- 
per meaning  of  anti  (am)  in  compo- 
sition is  (1.)  over-a^ainst,  as  di/Ttrar- 
tfLv\  (2.)  contrary  tu,  as  di/raiys tr ; 
(3.),  reciprocity,  as  di/rartoStSw/it ; 
(4.)  substitution,  as  avttf^arn'Ksv^,  in 
the  place  of  the  king,  or  av^nato^ — 
proconsul.  The  word  antichrist,  there- 
fore, might  denote  any  one  who  either 
was  or  claimed  to  be  in  the  place  of 
Christ,  or  one  who,  for  any  cause,  waa 


342 

in  opposition  to  him.  The  word,  fur- 
ther, would  apply  to  one  opposed  to 
him,  on  whatever  ground  the  opposition 
might  be;  whether  it  were  open  and 
avowed,  or  whether  it  were  only  in  fact, 
as  resulting  from  certain  claims  which 
were  adverse  to  his,  or  which  were  in- 
consistent with  his.  A  vice-functionary, 
or  an  opposing  functionary,  would  be 
the  idea  which  the  word  would  natur- 
ally suggest.  If  the  word  stood  alone, 
and  there  were  nothing  said  further  to 
explain  its  meaning,  we  should  think, 
when  the  word  antichrist  was  used, 
either  of  one  who  claimed  to  be  the 
Christ,  and  who  thus  was  a  rival;  or 
of  one  who  stood  in  opposition  to  him 
on  some  other  ground.  That  which 
constituted  the  characteristics  of  anti- 
christ, according  to  John,  who  only 
has  used  the  word,  he  has  himself 
stated  :  ver.  22,  « Who  is  a  liar,  but  he 
that  denieth  that  Jesus  is  the  Christ] 
He  is  antichrist,  that  denieth  the  Father 
and  the  Son;'-ch.  iv.  3,  <  And  every 
spirit  that  confesseth  not  that  Jesus 
Christ  is  come  in  the  flesh,  is  not  of 
God  ;  and  this  is  that  spirit  of  anti- 
christ ;'  2  John  7,  '  For  many  deceivers 
are  entered  into  the  world,  who  confess 
not  that  Jesus  Christ  is,  come  in  the 
9esh.  This  is  a  deceiver  and  an  anti- 
christ.' From  this  it  is  clear,  that  John 
■inderstood  by  the  word  all  those  that 
denied  that  Jesus  is  the  Messiah,  or 
that  the  Messiah  has  come  in  the  flesh. 
If  they  held  that  Jesus  was  a  deceiver, 
anJ  that  he  was  not  the  Christ ;  or  if 
they  maintained  that,  though  Christ 
.lad  come,  he  had  not  come  in  the  flesh, 
that  is,  with  a  proper  human  nature, 
this  showed  that  such  persons  had  the 
spirit  of  antichrist.  They  arrayed  them- 
selves against  him,  and  held  doctrines 
which  were  in  fact  in  entire  opposition 
to  the  Son  of  God.  It  would  appear 
then  that  John  does  not  use  the  word 
in  the  sense  which  it  would  bear  as  de- 
noting one  who  set  up  a  rival  claim,  or 
who  came  in  the  place  of  Christ,  but 
Wi  the  sense  of  those  who  were  opposed 


I.  JOHN.  [A.D.  90. 

to  him  by  denying  essential  doctrines 
in  regard  to  his  person  and  advent.  It 
is  not  certainly  known  to  what  per-' 
sons  he  refers,  but  it  would  seem  not 
improbable  to  Jewish  adversaries  (see 
Suicer's  Thesaur.  s.  voc),  or  to  some 
forms  of  the  Gnostic  belief.  See  Notes 
on  ch.  iv.  2.  The  doctrine  respecting 
antichrist,  as  stated  in  the  New  Testa- 
ment, may  be  summed  up  in  the  fol- 
lowing particulars:  (1.)  That  there 
would  be  those,  perhaps  in  considerable 
numbers,  who  would  openly  claim  to 
be  the  Christ,  or  the  true  Messiah. 
Matt.  xxiv.  5,  24.  (2.)  That  there 
would  be  a  spirit,  which  would  manifest 
itself  early  in  the  church,  that  would 
strongly  tend  to  some  great  apostacy 
under  some  one  head  or  leader,  or  to  a 
concentration  on  an  individual,  or  a 
succession  of  individuals,  who  would 
have  eminently  the  spirit  of  antichrist, 
though  for  a  time  the  development  of 
that  spirit  would  be  hindered  or  re- 
strained. See  Notes  on  2  Thess.  ii.  1 
— 7.  (3.)  That  this  would  be  ulti- 
mately concentrated  on  a  single  leader 
— "  the  man  of  sin" — and  embodied 
under  some  great  apostacy,  at  the  head 
of  which  would  be  that  "  man  of  sin." 
2  Thess.  ii.  3,  4,  8,  9,  10.  It  is  to  this 
that  Paul  particularly  refers,  or  this  is 
the  view  which  he  took  of  this  apos- 
tacy, and  it  is  this  which  he  particularly 
describes.  (4.)  That,  in  the  mean  time, 
and  before  the  elements  of  the  great 
apostacy  should  be  concentrated  and 
embodied,  there  might  not  be  a  few 
who  would  partake  of  the  same  general 
spirit,  and  who  would  be  equally  op- 
posed to  Christ  in  their  doctrines  and 
aims;  that  is,  who  would  embody  in 
themselves  the  essential  spirit  of  anti- 
christ, and  by  whose  appearing  it  might 
be  known  that  the  last  dispensation 
had*come.  It  is  to  these  that  John  re- 
fers, and  these  he  found  in  his  own 
age.  Paul  fixed  the  eye  on  future 
times,  when  the  spirit  of  antichrist 
should  be  embodied  under  a  distinct 
and  mighty  organization ;  John  on  his 


A.  D.  90.] 


own  time,  and  found  then  essentially 
what  it  had  been  predicted  would  occur 
in  the  church.  He  here  says  that  they 
had  been  taught  to  expect  that  anti- 
christ would  come  under  the  last  dis- 
pensation, and  it  is  implied  that  it  could 
be  ascertained  that  it  was  the  last  time, 
from  the  fact  that  the  predicted  opposer 
of  Christ  had  come.  The  reference  is 
probably  to  the  language  of  the  Saviour, 
that  before  the  end  should  be,  and  as  a 
sign  that  it  was  coming,  many  would 
arise  claiming  to  be  Christ,  and,  of 
course,  practically  denying  that  he  was 
the  Christ.  Matt.  xxiv.  5.  "  Many  shall 
come  in  my  name,  saying,  7  am  Christ  ; 
and  shall  deceive  many."  ver.  24. 
"  And  there  shall  arise  false  Christs,  and 
false  prophets ;  and  they  shall  show 
great  signs  and  wonders,  insomuch 
that  if  it  were  possible,  they  shall  de- 
ceive the  very  elect."  This  prediction 
it  is  probable  the  apostles  had  referred 
to  wherever  they  had  preached,  so  that 
there  was  a  general  expectation  that  one 
or  more  persons  would  appear  claiming 
to  be  the  Christ,  or  maintaining  such 
opinions  as  to  be  inconsistent  with  the 
true  doctrine  that  Jesus  was  the  Mes- 
siah. Such  persons,  John  says,  had  then 
in  fact  appeared,  by  which  it  could  be 
known  that  they  were  living  under  the 
closing  dispensation  of  the  world  re- 
ferred to  by  the  Saviour.  Comp.  Notes 
on  2  Thess.  ii.  2 — 5.  H  Even  now  are 
there  many  antichrists.  There  are 
many  who  have  the  characteristics 
which  it  was  predicted  that  antichrist 
would  have;  that  is,  as  explained 
above,  there  are  many  who  deny  that 
Jesus  is  the  Messiah,  or  who  deny  that 
he  has  come  in  the  flesh.  If  they  main- 
tained that  Jesus  was  an  impostor  and 
not  the  true  Messiah,  or  if,  though  they 
admitted  that  the  Messiah  had  come, 
they  affirmed,  as  the  Docetae  did  (Note 
on  ch.  iv.  2),  that  he  had  come  in  ap- 
pearance only,  and  not  really  come  in 
the  flesh,  this  was  the  spirit  of  anti- 
christ. John  says  that  there  were 
many  such  persons  in  fact  in  his  time. 


CHAPTER  II. 


343 


It  would  seem  from  this  that  John  did 
not  refer  to  a  single  individual,  or  to  a 
succession  of  individuals  who  should 
come  previous  to  the  winding  up  of 
the  affairs  of  the  world,  as  Paul  did 
(2  Thess.  ii.  2,  seq.),  but  that  he  under- 
stood that  there  might  be  many  at  the 
same  time  who  would  evince  the  spirit 
of  antichrist.  Both  he  and  Paul,  how 
ever,  refer  to  the  expectation  that  before 
the  coming  of  the  Saviour  to  judge  the 
world,  there  would  be  prominent  ad- 
versaries of  the  Christian  religion,  and 
that  the  end  would  not  come  until  such 
adversaries  appeared.  Paul  goes  more 
into  detail,  and  describes  the  character- 
istics of  the  great  apostacy  more  at 
length  (2  Thess.  ii.  2,  seq.  1  Tim.  iv. 
1,  seq.  2  Tim.  iii.  1,  seq.)  ;  John  says, 
not  that  the  appearing  of  these  persons 
indicated  that  the  end  of  the  world  was 
near,  but  that  they  had  such  character- 
istics as  to  show  that  they  were  living 
in  the  last  dispensation  ;  Paul  so  de- 
scribes them  as  to  show  that  the  end 
of  the  world  was  not  to  be  immediately 
expected  (Notes  on  2  Thess.  ii.  1,  seq.)  ; 
John,  without  referring  to  that  point, 
says,  that  there  were  enough  of  that 
character  then  to  prove  that  the  last 
dispensation  had  come,  though  he  does 
not  say  how  long  it  would  continue. 
IT  Whereby  we  know  it  is  the  last  time. 
They  have  the  characteristics  which  it 
was  predicted  many  would  have  before 
the  end  of  the  world  should  come. 
The  evidence  that  it  was  '  the  last  time, 
or  the  closing  dispensation  of  the  world, 
derived  from  the  appearing  of  these 
persons,  consists  simply  in  the  fact  that 
it  was  predicted  that  such  persons  would 
appear  under  the  Christian,  or  the  last 
dispensation.  Matt.  xxiv.  5,  24 — 27. 
Their  appearance  was  to  precede  the 
coming, of  the  Saviour,  though  it  is 
not  said  how  long  it  would  precede 
that;  but  at  any  time  the  appearing  of 
such  persons  would  be  an  evidence  that 
it  was  the  closing  dispensation  of  the 
world,  for  the  Saviour,  in  his  predic- 
tions  respecting   them,  had  said  that 


344 


1.  JOHN. 


[A.D.90. 


19  They  went  out   from  us, 
but  they  were  not  of  us;  for*  if 

a  2  Ti.  2.  19. 


they  would  appear  before  he  should 
return  to  judgment.  It  cannot  now 
be  determined  precisely  to  what  classes 
of  persons  there  is  reference  here,  be- 
cause we  know  too  little  of  the  religious 
stale  of  the  times  to  which  the  apostle 
refers.  No  one  can  prove,  however, 
that  there  were  not  persons  at  that  time 
who  so  fully  corresponded  to  the  pre- 
dictions of  the  Saviour  as  to  be  a  com- 
plete fulfilment  of  what  he  said,  and 
to  demonstrate  that  the  last  age  had 
truly  come.  It  would  seem  probable 
that  there  may  have  been  reference  to 
some  Jewish  adversaries,  who  denied 
that  Jesus  was  the  Messiah  (^Rob.  Lex.), 
or  to  some  persons  who  had  already 
broached  the  doctrine  of  the  Dnce/ae 
that,  though  Jesus  was  the  Messiah, 
yet  that  he  was  a  man  in  appearance 
only,  and  had  not  really  come  in  the 
flesh.  Classes  of  persons  of  each  de- 
scription abounded  in  the  early  ages 
of  the  church. 

19.  They  went  out  from  us.  From 
the  church.  That  is,  they  had  once 
been  professors  of  the  religion  of  the 
Saviour,  though  their  apostacy  showed 
that  they  never  had  any  true  piety. 
John  refers  to  the  fact  that  they  had 
once  been  in  the  church,  perhaps  ti) 
remind  those  to  whom  he  wrote  that 
they  knew  them  well,  and  could  readily 
appreciate  their  character.  It  was  a 
humiliating  statement  that  those  who 
showed  themselves  to  be  so  utterly  op- 
posed to  religion  had  once  been  mem- 
bers of  the  Christian  church  ;  but  this 
is  a  statement  which  we  are  often  com- 
pelled to  make.  H  But  they  were  not 
of  us.  That  is,  they  did  not  really 
belong  (0  us,  or  were  not  tr»e  Chris- 
tians. See  Notes  on  Matt.  vii.  23. 
This  passage  proves  that  these  persons, 
whatever  their  pretensions  and  profes- 
sions may  have  been,  were  never  sin- 
cere   Christians.      The    same   remark 


they  had  been  of  us,  they  would 
no  doubt  have  continued  with  us  : 


may  be  made  of  all  who  apostatize 
from  the  faith,  and^  become  teachers  of 
error.  They  never  were  truly  con- 
verted ;  never  belonged  really  to  the 
spiritual  church  of  Christ.  IF  For  if 
they  had  been  of  us.  If  they  had  been 
sincere  and  true  Christians.  IF  They 
would  no  doubt  have  continued  with 
us.  The  words  '  no  doubt''  are  sup- 
plied by  our  translators,  but  the  affir- 
mation is  equally  strong  without  them  : 
'  they  would  have  remained  with  us.' 
This  affirms,  without  any  ambiguity  or 
qualification,  that  if  they  had  been  true 
Christians  they  would  have  remained 
in  the  church;  that  is,  they  would  not 
have  apostatized.  There  could  not  be 
a  more  positive  affirmation  than  that 
which  is  implied  here,  that  those  who 
are  true  Christians  will  continue  to  be 
such ;  or  that  the  saints  will  not  fall 
away  from  grace.  John  affirms  it  of 
these  persons,  that  if  they  had  been  true 
Christians  they  would  never  have  de- 
parted from  the  church.  He  makes 
the  declaration  so  general  that  it  may 
be  regarded  as  a  universal  truth,  that 
if  any  are  truly  '  of  us  ;'  that  is,  if  they 
are  true  Christians,  they  will  continue 
in  the  church,  or  will  never  fall  away. 
The  statement  is  so  made  also  as  to 
teach  that  if  any  do  fall  away  from  the 
church,  the  fact  is  full  proof  that  they 
never  had  any  religion,  for  if  they  had 
had  they  would  have  remained  stead- 
fast in  the  church.  II  But  they  went 
out,  that  they  might  be  made  manifest 
thai  they  were  not  all  of  us.  It  was 
suffered  or  permitted  in  the  providence 
of  God  that  this  should  occur,  in  order 
that  it  might  be  seen  a/id  known  that 
they  were  not  true  Christians,  or  in 
order  that  their  real  character  might  be 
developed.  It  was  desirable  that  this 
should  be  done  («)  in  ordei  that  the 
church  might  he  purified  from  their  in- 
fluence.   Comp.  Notes  on  John  x>.^; 


A.  D.  90.]  CHAPTER  11. 

but  they  went  out,  that  they  might   be    made    manifest 
aSTi.  3. 9.  were  not  all  of  us. 


345 
that   they 


^6)  in  order  that  it  might  not  be  re- 
sponsible for  their  conduct,  or  re- 
proached on  account  of  it ;  (c)  in  order 
that  their  real  character  might  he  de- 
veloped, and  they  might  themselves  see 
that  they  were  not  true  Christians  ;  {d) 
in  order  that,  being  seen  and  known  as 
apostates,  their  opinions  and  conduct 
might  have  less  influence  than  if  they 
were  connected  with  the  church  ;  (e) 
in  order  that  they  might  themselves 
understand  their  own  true  character, 
and  no  longer  live  under  the  delusive 
opinion  that  they  were  Christians  and 
were  safe,  but  that,  seeing  themselves 
in  their  true  light,  they  might  be 
brought  to  repentance.  For  there  is 
only  a  most  slender  prospect  that  any 
who  are  deceived  in  the  church  will 
ever  be  brought  to  true  repentance 
there  ;  and  slight  as  is  the  hope  that 
one  who  apostatizes  will  be,  such  an 
event  is  much  more  probable  than  it 
would  be  if  he  remained  in  the  church. 
Men  are  more  likely  to  be  converted 
when  their  character  is  known  and 
understood,  than  th**"  are  when  play- 
ing a  game  of  deception,  or  are  them- 
selves deceived.  What  is  here  affirm- 
ed of  these  persons  often  occurs  now  ; 
and  those  who  have  no  true  religion 
are  often  suffered  to  apostatize  from 
their  profession  for  the  same  purposes.  It 
is  better  that  they  should  cease  to  have 
any  connection  with  the  church  than 
that  they  should  remain  in  it ;  and  God 
often  sutfers  them  to  fail  away  even 
from  the  profession  of  religion,  in  order 
that  they  may  not  do  injury  as  profess- 
ing Christians.  This  very  important 
j  passage,  then,  teaches  the  following 
{  things  :  (1.)  That  when  men  aposta- 
tize from  the  profession  of  religion,  and 
embrace  fatal  error,  or  live  in  sin,  it 
proves  that  they  never  had  any  true 
piety.  (2.)  The  fact  that  such  persons 
fall  away  cannot  be  adduced  to  prove 
that  Christians  ever  fall  from  grace,  for 


it  demonstrates  nothing  on  that  point, 
but  proves  only  that  these  persons  ne- 
ver had  any  real  piety.  They  may 
have  had  much  that  seemed  to  be  reli- 
gion ;  they  may  have  been  zealous, 
and  apparently  devoted  to  God,  and 
may  even  have  had  much  con)fort  and 
peace  in  what  they  took  to  be  piety  ; 
they  may  have  been  eminently  '  gifted' 
in  prayer,  or  may  have  even  been  suc- 
cessful preachers  of  the  gospel,  but  all 
this  does  not  prove  that  they  ever  had 
any  piety,  nor  does  the  fact  that  such 
persons  apostatize  from  their  profession 
throw  any  light  on  a  question  quite 
foreign  to  this — whether  true  Christians 
ever  fall  from  grace.  Comp.  Matt.  vii. 
23,  23.  (3.)  The  passage  before  us 
proves  that  if  any  are  true  Christians 
they  will  remain  in  the  church,  or  will 
certainly  persevere  and  be  saved.  They 
may  indeed  backslide  grievously  ;  they 
may  wander  far  away,  and  pain  the 
hearts  of  their  brethren,  and  give  occa- 
sion to  the  enemies  of  religion  to  speak 
reproachfully,  but  the  apostle  says  *  if 
they  had  been  of  us,  they  would  have 
continued  with  us.'  (4.)  One  of  the 
best  evidences  of  true  piety  is  found  in 
the  fact  of  continuing  with  the  church. 
I  do  not  mean  nominally  and  formally, 
but  really  and  spiritually,  having  the 
heart  with  the  church  ;  loving  its  peace 
and  promoting  its  welfare  ;  identifying 
ourselves  with  real  Christians,  and 
showing  that  we  are  ready  toco-operate 
with  those  who  love  the  Lord  Jesus 
and  his  cause.  (5.)  The  main  reason 
why  professing  Christians  are  sufl'ered 
to  apostatize  is  to  show  that  they  had 
no  true  religion.  It  is  desirable  that 
they  should  see  it  themselves ;  desira- 
ble that  others  should  see  it  also.  It 
is  better  that  it  should  be  known  that 
they  had  no  true  religion  than  that 
they  should  remain  in  the  church  to  be 
a  burden  on  its  movements,  and  a  re- 
proach to  the  cause.   By  being  allowed 


846  I.  JOHN. 

20  But  ye  -have  an  unction " 

a  2  Co.  J..  21.  h  1  Co.  2.  15. 


thus  to  separate  themselves  from  the 
church,  they  may  be  brought  to  re- 
member their  violated  vows,  and  the 
church  will  be  free  from  the  reproach 
of  having  those  in  its  bosom  who  are  a 
dishonour  to  the  Christian  name.  We 
are.  not  to  wonder,  then,  if  persons 
apostatize  who  have  been  professors  of 
true  religion  ;  and  we  are  not  to  sup- 
pose that  the  greatest  injury  is  done  to 
the  cause  when  they  do  it.  A  greater 
injury  by  far  is  done  when  such  per- 
sons remain  in  the  church. 

20.  But  ye  have  an  unction  from 
the  Holy  One.  The  apostle  in  this 
verse  evidently  intends  to  say  that  he 
had  no  apprehension  in  regard  to  those 
to  whom  he  wrote  that  they  would  thus 
apostatize,  and  bring  dishonour  on  their 
religion.  They  had  been  so  anointed 
by  the  Holy  Spirit  that  they  under- 
stood the  true  nature  of  religion,  and 
it  might  be  confidently  expected  that 
they  would  persevere.  The  word  unc- 
tion or  anointing  [^^plajjux)  means  pro- 
perly '  something  rubbed  in  or  ointed  ;' 
oil  for  anointing,  ointment;  then  it 
means  an  anointing.  The  allusion  is 
to  the  anointing  of  kings  and  priests, 
or  their  inauguration  or  coronation 
(1  Sam.  X.  1  ;  xvi.  13.  Ex.  xxviii.  41  ; 
xl.  15.  Comp.  Notes  on  Matt.  i.  I), 
and  the  idea  seems  to  have  been  that 
the  oil  thus  used  was  emblematic  of  the 
gifts  and  graces  of  the  Holy  Spirit  as 
qualifying  them  for  the  discharge  of  the 
duties  of  their  office.  Christians,  in 
the  New  Testament,  are  described  as 
« kings  and  priests'  (Rev.  i.  6 ;  v.  10), 
and  as  a  'royal  priesthood'  (Notes  1 
Pet.  ii.  .^,  9),  and  hence  they  are  re- 
presented as  anointed,  or  as  endowed 
with  those  graces  of  the  Spirit  of  which 
anointing  was  the  emblem.  The  phrase 
*  the  Holy  One'  refers  here  doubtless  to 
the  Holy  Spirit,  that  Spirit  whose  in- 
flueiices  are  imparled  to  the  people  of 
God,  to  enlighten,  to  sanctify,  and  to 


[A.  D.  90 

from  the  Holy  One,  and  ye  know 
''  all  things. 


comfort  them  in  their  trials.  The  par- 
ticular reference  here  is  to  the  influ- 
ences of  that  Spirit  as  giving  them 
clear  and  just  views  of  the  nature  of 
religion,  and  thus  securing  them  from 
error  and  apostacy.  ^  Aiid  ye  know 
all  things.  That  is,  all  things  which 
it  is  essential  that  you  should  know  on 
the  subject  of  religion.  See  Nates  on 
John  xvi.  13.  1  Cor.  ii.  15.  The  mean- 
ing cannot  be  that  they  knew  all  things 
pertaining  to  history,  to  science,  to 
literature,  and  to  the  arts ;  but  that, 
under  the  influences  of  the  Holy  Spirit, 
they  had  been  made  so  thoroughly  ac- 
quainted with  the  truths  and  duties  of 
the  Christian  religion,  that  they  might 
be  regarded  as  safe  from  the  danger  of 
fatal  error.  The  same  may  be  said  of 
all  true  Christians  now,  that  they  are 
so  taught  by  the  Spirit  of  God,  that 
they  have  a  practical  acquaintance  with 
what  religion  is,  and  with  what  it  re- 
quires, and  are  secure  from  falling  into 
fatal  error.  In  regard  to  the  general 
meaning  of  this  verse,  then,  it  may  be 
observed  :  I.  l^hat  it  does  not  mean 
any  one  of  the  following  things:  (1.) 
That  Christians  are  literally  instructed 
by  the  Holy  Spirit  in  all  things,  oi 
that  they  literally  understand  all  sub- 
jects. The  teaching,  whatever  it  may 
be,  refers  only  to  religion.  (2.)  It  is 
not  meant  that  any  new  faculties  of 
mind  are  conferred  on  them,  or  any 
increased  intellectual  endowments,  by 
their  religion.  It  is  not  a  fact  that 
Christians,  as  such,  are  superior  in 
mental  endowments  to  others  ;  not  that 
by  their  religion  they  have  any  mental 
traits  which  they  had  not  before  their 
conversion.  Paul,  Peter,  and  John, 
had  essentially  the  same  mental  char- 
acteristics after  their  conversion  which 
they  had  before  ;  and  the  same  is  true 
of  all  Christians.  (3.)  It  is  not  meant 
that  any  new  truth  is  revealed  to  the 
mind    by    the   Holy    Spirit.     All    the 


A  ,D.  90.] 


Jruth  that  is  brought  before  the  mind 
of  the  Christian  is  to  be  found  in  the 
word  of  God,  and  revelation,  as  such, 
Was  completed  when  the  Bible  was 
finished.  (4.)  It  is  not  meant  that  any 
thing  is  perceived  by  Christians  which 
they  had  not  the  natural  faculty  for 
perceiving  before  their  conversion,  or 
which  other  men  have  not  also  the 
natural  faculty  for  perceiving.  The 
difficulty  with  men  is  not  a  defect  of 
natural  faculties,  it  is  in  the  blindness 
of  the  heart.  II.  The  statement  here 
made  by  John  does  imply,  it  is  sup- 
posed, the  following  things  :  (1.)  That 
the  minds  of  Christians  are  so  enlight- 
ened that  they  have  a  new  perception 
of  the  truth.  They  see  it  in  a  light  in 
which  they  did  not  before.  They  see 
it  as  truth.  They  see  its  beauty,  its 
force,  its  adapted ness  to  their  condition 
and  wants.  They  understand  the  sub- 
ject of  religion  better  than  they  once 
did,  and  better  than  others  do.  What 
was  once  dark  appears  now  "  plain  ; 
what  once  had  no  beauty  to  their 
minds  now  appears  beautiful ;  what 
was  once  repellant  is  now  attractive. 
(2.)  They  see  this  to  be  true ;  that  is, 
they  see  it  in  such  a  light  that  they  can- 
not doubt  that  it  is  true.  They  have 
such  views  of  the  doctrines  of  religion 
that  they  have  no  doubt  that  they  are 
true,  and  are  willing  on  the  belief  of  their 
truth  to  lay  down  their  lives,  and  stake 
their  eternal  interests.  (3.)  Their 
knowledge  of  truth  is  enlarged.  They 
become  acquainted  with  more  truths 
than  they  would  have  known  if  they 
had  not  been  under  the  teaching  of  the 
Holy  Spirit.  Their  range  of  thought 
is  greater ;  their  vision  more  extended 
as  well  as  more  clear.  III.  The  evi- 
dence that  this  is  so,  is  found  in  the 
following  things  :  (I.)  The  express 
statements  of  Scripture.  See  1  Cor.  ii. 
14,  15,  and  the  Notes  on  that  passage. 
Comp.  John  xvi.  13,  14.  (2.)  It  is  a 
matter  of  fact  that  it  is  so.  (a)  Men 
by  nature  do  not  perceive  any  beauty 
in   the  truths  of  religion.     They  are 


CHAPTER  II. 


347 


distasteful  to  them,  or  they  are  repul- 
sive and  offensive.  <  To  the  Jew  the 
doctrine  of  the  cross  is  a  stumbling- 
block,  and  to  the  Greek  foolishness.' 
They  may  see  indeed  the  force  of  an 
argument,  but  they  do  not  see  the 
beauty  of  the  way  of  salvation.  (6) 
When  they  are  converted  they  do. 
These  things  appear  to  them  to  be 
changed,  and  they  see  them  in  a  new 
light,  and  perceive  a  beauty  in  them 
which  they  never  did  before,  (c)  There 
is  often  a  surprising  developement  of 
reUgious  knowledge  when  persons  are 
converted.  They  seem  to  understand 
the  way  of  salvation,  and  the  whole 
subject  of  religion,  in  a  manner  and  to 
an  extent  which  cannot  be  accounted 
for,  except  on  the  supposition  of  a 
teaching  from  above.  (rf)  This  is 
manifest  also  in  the  knowledge  which 
persons  otherwise  ignorant  exhibit  on 
the  subject  of  religion.  With  few  ad- 
vantages for  education,  and  with  no  re- 
markable talents,  they  show  an  ac- 
quaintance with  the  truth,  a  knowledge 
of  religion,  an  ability  to  defend  the  doc- 
trines of  Christianity,  and  to  instruct 
others  in  the  way  of  salvation,  which 
could  have  been  derived  only  from  some 
source  superior  to  themselves.  Comp. 
John  vii.  15.  Acts  iv.  13.  (e)  The 
same  thing  is  shown  by  their  adherence 
to  truth  in  the  midst  of  persecution, 
and  simply  because  they  perceive  that 
for  which  they  die  to  be  the  truth.  And 
is  there  any  thing  incredible  in  thisi 
May  not  the  mind  see  what  truth  isl 
How  do  we  judge  of  an  axiom  in 
mathematics,  or  of  a  proposition  that  ia 
demonstrated,  but  by  the  fact  that  the 
mind  perceives  it  to  be  true,  and  cannot 
doubt  lil  And  may  it  not  be  so  in 
regard  to  religious  truth — especially 
when  that  truth  is  seen  to  accord  with 
what  we  know  of  ourselves,  our  lost 
condition  as  sinners,  and  our  need 
of  a  Saviour,  and  when  we  see 
that  the  truths  revealed  in  the  Scrip- 
tures are  exactly  adapted  to  ooi 
wants  ? 


348 


21  I  have  not  written  unto 
you  because  ye  know  not  the 
truth,  but  because  ye  know  it, 
and  that  no  lie  is  of  the  truth. 


I.  JOHN.  [A.  D.  90. 

22  Who  is  a  liar,  but  he  that" 
denieth  that  Jesus  is  the  Christ? 
he  is  antichrist,  that  denieth  the 
Father  and  the  Son. 


21.  I  have  not  written  unto  you  be- 
cause ye  know  not  the  truth.  You  are 
not  to  regard  my  writing  to  you  in  this 
earnest  manner  as  any  evidence  that  I 
do  not  suppose  you  to  be  acquainted 
with  religion  and  its  duties.  Some,  per- 
haps, might  have  been  disposed  to  put 
this  construction  on  what  he  had  said, 
but  he  assures  them  that  that  was  not 
the  reason  why  he  had  thus  addressed 
them.  The  very  fact  that  they  did 
understand  the  subject  of  religion,  he 
says,  was  rather  the  reason  why  he 
wrote  to  them.  ^  But  because  ye  know 
it.  This  was  the  ground  of  his  hope 
that  his  appeal  would  be  effectual.  If 
they  had  never  known  what  religion 
was;  if  they  were  ignorant  of  its  na- 
ture and  its  claims,  he  would  have  had 
much  less  hope  of  being  able  to  guard 
them  against  error,  and  of  securing 
their  steady  walk  in  the  path  of  piety. 
We  may  always  make  a  strong  and 
confident  appeal  to  those  who  really 
understand  what  the  nature  of  religion 
is,  and  what  are  the  evidences  of  its 
truth.  U  And  that  no  lie  is  of  the 
truth.  No  form  of  error,  however 
plausible  it  may  appear,  however  in- 
geniously it  may  be  defended,  and  how- 
ever much  it  may  seem  to  be  favoura- 
ble to  human  virtue  and  happiness,  can 
be  founded  in  truth.  What  the  apostle 
says  here  has  somewhat  the  aspect  of 
a  truism,  but  it  contains  a  real  truth  of 
vital  importance,  and  one  which  should 
have  great  influence  in  determining 
our  minds  in  regard  to  any  proposed 
opinion  or  doctrine.  Error  often  ap- 
pears plausible.  It  seems  to  be  adapted 
to  relieve  the  mind  of  many  difficulties 
which  perplex  and  embarrass  it  on  the 
subject  of  religion.  It  seems  to  be 
adapted  to  promote  religion.  It  seems 
to  make  those  who  embrace  it  happy, 


and  for  a  time  they  apparently  enjoy 
religion.  But  John  says  that  however 
plausible  all  this  may  be,  however 
much  it  may  seem  to  prove  that  the 
doctrines  thus  embraced  are  of  God,  it 
is  a  great  and  vital  maxim  that  no  error 
can  have  its  foundation  in  truth,  and, 
of  course,  that  it  must  be  worthless. 
The  grand  question  is,  what  is  truth  ; 
and  when  that  is  determined  we  can 
easily  settle  the  inquiries  which  come 
up  about  the  various  doctrines  that  are 
abroad  in  the  world.  Mere  plausible 
appearances,  or  temporary  good  results 
that  may  grow  out  of  a  doctrine,  do 
not  prove  that  it  is  based  on  truth ;  for 
whatever  those  results  may  be,  it  is 
impossible  that  any  error,  however 
plausible,  should  have  its  origin  in  the 
truth. 

22.  Who  is  a  liar.  That  is,  who  is 
false ;  who  maintains  an  erroneous 
doctrine;  who  is  an  impostor,  if  he  is 
not  ?  The  object  of  the  apostle  is  to 
specify  one  of  the  prevailing  forms  of 
error,  and  to  show  that,  however  plau- 
sible the  arguments  might  be  by  which 
it  was  defended,  it  was  impossible  that 
it  should  be  true.  Their  own  know- 
ledge of  the  nature  of  religion  must 
convince  them  at  once  that  this  opinion 
was  false.  IT  That  denieth  that  Jesus 
is  the  Christ.  It  would  seem  that  the 
apostle  referred  to  a  class  who  admitted 
that  Jesus  lived,  but  who  denied  thai 
he  was  the  true  Messiah.  On  what 
grounds  they  did  this,  is  unknown  ;  but 
to  maintain  this  was,  of  course,  the 
same  as  to  maintain  that  he  was  an 
impostor.  The  ground  taken  may  have 
been  that  he  had  not  the  characteristics 
ascribed  to  the  Messiah  in  the  prophets; 
or  that  he  did  not  furnish  evidence  that 
he  was  sent  from  God ;  or  that  he  was 
an  enthusiast.     Or,  perhaps,  some  pe- 


A.D.90.]  CHAPTER  n. 

23  Whosoever  "  denieth   the 
Son,  the  same  hath  not  the  Fa- 

a  Jno.  15.  23. 


culiar  form  of  error  may  be  referred  to, 
like  that  which  is  said  to  have  been 
held  by  Corinthus,  who  in  his  doctrine 
separated  Jesus  from  Christ,  maintain- 
ing them  to  he  two  distinct  persons. 
Doddridge.  IT  He  is  antichrist.  Notes, 
ver.  18.  He  has  all  the  characteristics 
and  attributes  of  antichrist ;  or,  a  doc- 
trine which  practically  involves  the 
denial  of  both  the  Father  and  the  Son, 
must  be  that  of  antichrist.  t  That 
denieth  the  Father  and  the  Son.  That 
denies  the  peculiar  truths  pertaining  to 
God  the  Father,  and  to  the  Son  of  God. 
The  charge  here  is  not  that  they  en- 
tertained incorrect  views  of  God  as  such 
^•as  Almighty,  eternal,  most  wise,  and 
good ;  but  that  they  denied  the  doc- 
trines which  religion  taught  respecting 
God  as  Father  and  Son.  Their  opi- 
nions tended  to  a  denial  of  what  was 
revealed  respecting  God  as  a  Father — 
not  in  the  general  sense  of  being  the 
Father  of  the  universe,  but  in  the  par- 
ticular sense  of  his  relation  to  the  Son. 
It  cannot  be  supposed  that  they  denied 
the  existence  and  perfections  of  God  as 
such,  nor  that  they  denied  that  God 
is  a  Father  in  the  relation  which  he 
sustains  to  the  universe ;  but  the 
meaning  must  be  that  what  they  held 
went  to  a  practical  denial  of  that  which 
is  peculiar  to  the  true  God,  considered 
as  sustaining  the  relation  of  a  Father 
to  his  Son  Jesus  Christ.  Correct  views 
of  the  Father  could  not  be  held  without 
correct  views  of  the  Son  ;  correct  views 
of  the  Son  could  not  be  held  without 
correct  views  of  the  Father.  The  doc- 
trines respecting  the  Father  and  the 
Son  were  so  connected  that  one  could 
not  be  held  without  holding  the  other, 
and  one  could  not  be  denied  without 
denying  the  other.  Comp.  Notes  on 
Matt.  xi.  27.  John  .v.  23.  No  man 
can  have  just  views  of  God  the  Father 
who  has  not  right  apprehensions  of  the 


34S 

ther  :  \hut^  he  that  acknowhdg- 
eth  the  Son  hath  the  Father 
also. 


Son-  As  a  matter  of  fact  in  the  world, 
men  have  right  apprehensions  of  God 
only  when  they  have  correct  views  of 
the  character  of  the  Lord  Jesus  Christ, 
23.  Whosoever  denieth  the  Son,  the 
same  hath  not  the  Father.  That  is, 
has  no  just  views  of  the  Father,  and 
has  no  evidence  of  his  friendship.  It 
is  only  by  the  Son  of  God  that  the 
Father  is  made  known  to  men  (Matt, 
xi.  27.  Heb.  i.  2,  3),  and  it  is  only 
through  him  that  we  can  become  re- 
conciled to  God,  and  obtain  evidence 
of  his  favour.  Notes  on  John  v.  2.3. 
IT  But  he  that  acknowledgeth  the  Son, 
hath  the  Father  also.  This  passage, 
in  the  common  version  of  the  New 
Testament,  is  printed  in  Italics,  as  if  it 
were  not  in  the  original,  but  was  sup- 
plied by  the  translators.  It  is  true  that 
it  is  not  found  in  all  the  MSS.  and  ver- 
sions ;  but  it  is  found  in  a  large  num- 
ber of  MSS.,  and  in  the  Vulgate,  the 
Syriac,  the  ^thiopic,  the  Coptic,  the 
Armenian,  and  the  Arabic  versions,  and 
in  the  critical  editions  of  Griesbach, 
Tittman,  and  Hahn.  It  is  probable, 
therefore,  that  it  should  be  regarded  as 
a  genuine  portion  of  the  sacred  text. 
It  is  much  in  the  style  of  John,  and 
though  not  necessary  to  complete  the 
sense,  yet  it  well  suits  the  connection. 
As  it  was  true  that  if  one  denied  the 
Son  of  God  he  could  have  no  preten- 
sions to  any  proper  acquaintance  with 
the  Father,  so  it  seemed  to  follow  that 
if  any  one  had  any  proper  knowledge 
of  the  Son  of  God,  and  made  a  suit- 
able confession  of  him,  he  had  evidence 
that  he  was  a{  "uainted  with  the  Fa- 
ther. Comp.  John  xvii.  3.  Rom.  x.  9. 
Though,  therefore,  this  passage  was 
wanting  in  many  of  the  MSS.  con- 
sulted by  the  translators  of  the  Bible, 
and  though  in  printing  it  in  the  man- 
ner in  which  they  have,  they  showed 
the  great  caution  with  which  they  acted 


850 


24  Let  "■  that  therefore  abide 
In  you  which  ye  have  heard  from 
the  beginning.  If  that  which 
ye  have  heard  from  the  begin- 
ning shall  remain  in  you,  ye  also 
shall  continue  in  the  Son,  and 
in  the  Father. 

in  admitting  any  thing  doubtful  into 
their  translation,  yet  the  passage  should 
be  restored  to  the  text,  and  be  regarded 
as  a  genuine  portion  of  the  word  of 
God.  The  great  truth  can  never  be 
too  clearly  stated,  or  too  often  incul- 
cated, that  it  is  only  by  a  knowledge 
of  the  Lord  Jesus  Christ  that  we  can 
have  any  true  acquaintance  with  God, 
and  that  all  who  have  just  views  of  the 
Saviour  are  in  fact  acquainted  with  the 
true  God,  and  are  heirs  of  eternal  life. 

24.  Let  that  therefore  abide  in  you. 
Adhere  steadfastly  to  it  ;  let  the  truth 
obtain  a  permanent  lodgement  in  the 
soul.  In  view  of  its  great  importance, 
and  its  influence  on  your  happiness 
here  and  hereafter,  let  it  never  depart 
from  you.  ^  Which  ye  have  heard 
from  the  beginning.  That  is.  the 
same  doctrines  which  you  have  always 
been  taught  respecting  the  Son  of  God 
and  the  way  of  salvation.  Notes,  ver.  7. 
IT  Ye  also  shall  continue  in  the  Son, 
and  in  the  Father.  Truly  united  to 
the  Son  and  to  the  Father ;  or  having 
evidence  of  the  favour  and  friendship 
of  the  Son  and  the  Father. 

25.  And  this  is  the  promise  that  he 
hath  promised  us,  even  eternal  life. 
This  is  evidently  added  to  encourage 
them  in  adhering  to  the  truths  which 
they  had  embraced  respecting  the  Son 
of  God.  In  maintaining  these  truths 
they  had  the  promise  of  eternal  life ;  in 
departing  from  them  they  had  none, 
for  the  promise  of  heaven  in  our  world 
is  made  only  to  those  who  embrace 
one  class  of  doctrines  or  opinions.  No 
one  can  show  that  any  promise  of 
heaven  is  made  to  the  mere  possessor 
of  beauty,  or  wealth,  or  talent;  to  the 


I.  JOHN.  [A.D.90. 

25  And  this  is  the  promise 
that  he  hath  promised  us,  even 
eternal  °  life. 

26  These  things  have  I  writ- 
ten unto  you  concerning  them 
that  seduce  you. 

a  2  Jno.  6,  h  Jno.  17.  3. 


accomplished  or  the  gay  ;  to  those  v/ho 
are  distinguished  for  science,  or  skill  in 
the  arts ;  to  rank,  or  birth,  or  blood  ; 
to  courage,  or  strength.  Whatever 
expectation  of  heaven  any  one  may 
entertain  on  account  of  any  of  these 
things,  must  be  traced  to  something 
else  than  a  promise,  for  there  is  none 
in  the  Bible  to  that  effect.  The  pro- 
mise of  heaven  to  men  is  limited  to 
those  who  repent  of  their  sins,  who 
believe  in  the  Lord  Jesus  Christ,  and 
who  lead  a  holy  life;  and  if  any  one 
will  base  his  hope  of  heaven  on  a  pro- 
mise, it  must  be  limited  to  these  things. 
And  yet  what  well-founded  hope  of 
heaven  can  there  be  except  that  which 
is  based  on  a  promise  7  How  does  any 
one  know  that  he  can  be  saved  unless 
he  has  some  assurance  from  God  that 
it  may  and  shall  be  so  1  Is  not  heaven 
his  home  1  How  does  any  one  know 
that  he  may  dwell  there  without  some 
assurance  from  him  that  he  may  ?  Is 
not  the  crown  of  life  his  gift  1  How 
can  any  one  know  that  he  will  possess 
it  unless  he  has  some  promise  from 
him  ]  However  men  may  reason,  or 
conjecture,  or  hope,  the  on\y  promise  of 
eternal  life  is  found  in  the  Bible,  and  the 
fact  that  we  have  such  a  promise  should 
surely  be  a  sufficient  inducement  to  us 
to  hold  fast  the  truth.  On  the  promise 
of  life  in  the  gospel,  see  John  xvii.  2. 
Rom.  ii.  6,  7.  Mark  xvi.  16.  Matt. 
XXV.  46. 

26.  These  things  have  Ttoritten  unto 
you  concerning  them  that  seduce  you. 
Respecting  their  character,  and  in  order 
to  guard  you  against  their  arts.  The 
word  seduce  means  to  lead  astray; 
and  it  here  refers  to  those  who  would 


A.  D.  90. j  CHAPTER  II. 

27  But  the  anointing  which 
ye  have  received  of  him  abideth 
in  you  :  and  ye  need  not  that 
any  man  teach  you  :  but  as  the 
same  anointing  teacheth  "  you 
of  all  things,  and  is  truth,  and  is 

a  Jno.  14.  26.  i  or,  it. 


seduce  them  from  the  truth,  or  lead 
ihem  into  dangerous  error.  The  apos- 
le  does  not  mean  that  they  had  actually 
seduced  them,  for  he  states  in  the  fol- 
lowing verse  that  they  were  yet  safe ; 
but  he  refers  to  the  fact  that  there  was 
danger  that  they  might  be  led  into 
error. 

27.  But  the  anointing  which  ye 
have  received  of  him.  See  Notes  on 
ver.  20.  IT  Abideth  in  you.  The 
meaning  is,  that  the  influence  on  your 
heart  and  life,  which  results  from  the 
fact  that  you  are  anointed  of  God,  per- 
manently abides  with  you,  and  will 
keep  you  from  dangerous  error.  The 
apostle  evidently  meant  to  say  that  he 
felt  assured  that  they  would  not  be  se- 
duced from  the  truth,  and  that  his  con- 
fidence in  regard  to  this  was  placed  in 
the  fact  that  they  had  been  truly  an. 
ointed  unto  God  as  kings  and  priests. 
Thus  understood,  what  he  here  says 
is  equivalent  to  the  expression  of  a  firm 
conviction  that  those  who  are  true 
Christians  will  not  fall  av«ay.  Comp. 
Notes  on  vs.  19,  20.  f  And  ye  need 
not  that  any  man  teach  you.  That  is, 
what  are  the  things  essential  to  true 
religion.  See  Notes  on  ver.  20.  'i  But 
as  the  same  anointing  teacheth  you  of 
all  things.  This  cannot  mean  that  the 
mere  act  of  anointing,  if  that  had  been 
performed  in  their  case,  would  teach 
them ;  but  it  refers  to  what  John  in- 
cludes in  what  he  calls  the  anointing — 
that  is,  in  the  solemn  consecrating  to 
the  duties  of  religion  under  the  influ- 
ences of  the  Holy  Spirit.  |  And  is 
truth,  and  is  no  lie.  Leads  to  truth, 
and  not  to  error.  No  man  was  ever 
led  into  error  by  those  influences  which 


35» 

no  lie,  and  even  as  it  hath  taught 
you,  ye  shall  abide  in  '  him. 

28  And  now,  little  children, 
abide  in  him ;  that,  when  he 
shall  appear,  we  may  have  con- 
fidence, and  not  be  ashamed  be- 
fore him  at  his  coming. 


result  from  the  fact  that  he  has  been 
consecrated  to  the  service  of  God.  IT  Ye 
shall  abide  in  him.  Marg.,  '  or,  t7.' 
The  Greek  will  bear  either  construc- 
tion. The  connection,  however,  seems 
to  demand  that  it  should  be  understood 
as  referring  to  him — that  is,  to  the  Sa- 
viour. 

28.  And  now,  little  children.  Notes 
ver.  1.  IT  Abide  in  him  ;  that,  when 
he  shall  appear.  In  the  end  of  the 
world,  to  receive  his  people  to  himself. 
Notes,  John  xiv.  2,  3.  IT  We  may 
have  confidence.  Gr.,  boldness  (jta^^ri- 
clcw)'  This  word  is  commonly  used 
to  denote  openness,  plainness,  or  bold- 
ness in  speaking.  Mark  viii.  32. 
John  vii.  4,  13,  26.  Acts  ii.  29;  iv, 
13.29.  2Cor.  iii.  12;  vii.  4.  Hert 
it  means  the  kind  of  boldness,  or  calm 
assurance,  which  arises  from  evidence 
of  piety  and  of  preparatioji  for  heaven. 
It  means  that  they  would  not  be  over- 
whelmed and  confounded  at  the  coming 
of  the  Saviour  by  its  being  then  found 
that  all  their  hopes  were  fallacious.., 
IT  And  not  be  ashamed  before  him  at 
his  coming.  By  having  all  our  hopes 
taken  away  ;  by  being  held  up  to  the 
universe  as  guilty  and  condemned. 
We  feel  ashamed  when  our  hopes  are 
disappointed  ;  when  it  is  shown  that 
we  have  a  character  different  from  what 
we  professed  to  have ;  when  our  pre- 
tensions to  goodness  are  stripped  off, 
and  the  heart  is  made  bare.  Many 
will  thus  be  ashamed  in  the  last  day 
(Matt.  vii.  21—23),  but  it  is  one  of  the 
promises  made  to  those  who  truly  be- 
lieve on  the  Saviour,  that  they  shall 
never  be  ashamed  or  confounded.  Se€ 
Notes.  J   Pet.  ii.  6.    Comp.  Isa.  xlv 


S52 


29    If  ye   know   that   he    is 
righteous,  ye  know  '  that '^  every 

1  or,  know  ye. 


I   JOHN. 


[A.  D.  9a 


17.     Rom.  V.  5.     1  Pet.  iv.  16.    Mark 
viii.  38. 

29.  If  ye  kncnu  that  he  is  righteous. 
This  is  not  said  as  if  there  could  be 
any  doubt  on  the  subject,  but  merely 
to  call  their  attention  to  it  as  a  well- 
known  truth,  and  to  state  what  followed 
from  it.  Every  one  who  has  any  true 
acquaintance  with  God,  must  have  the 
fullest  conviction  that  he  is  a  righteous 
being.  But,  if  this  be  so,  John  says, 
then  it  must  follow  that  only  those  who 
are  truly  righteous  can  regard  them- 
selves as  begotten  of  him.  If  Ye  know. 
Marg.,  know  ye.  The  Greek  will  bear 
either  construction,  and  either  would 
make  good  sense.  Assuming  that  God 
is  righteous,  it  would  be  proper  to  state, 
as  in  the  text,  that  it  followed  from 
this  that  they  must  know  that  only 
those  who  are  righteous  can  be  regarded 
as  begotten  of  him  ;  or,  assuming  this 
to  be  true,  it  was  proper  to  exhort  them 
to  be  righteous,  as  in  the  margin. 
Whichever  interpretation  is  adopted, 
the  great  truth  is  taught,  that  only  those 
who  are  truly  righteous  can  regard 
themselves  as  the  children  of  God. 
IT  That  every  one  that  dueth  righteous- 
ness is  born  of  him.  Or  rather,  is  be- 
gotten of  him  ;  is  truly  a  child  of  God. 
This  truth  is  everywhere  taught  in  the 
Bible,  and  is  worthy  of  being  often  re- 
peated. No  one  who  is  not,  in  the 
proper  sense  of  the  term,  a  righteous 
man,  can  have  any  well-founded  pre- 
tensions to  being  regarded  as  a  child 
of  God.  If  this  be  so,  then  it  is  not 
difficult  to  determine  whether  we  are 
the  children  of  God.  (1.)  If  we  are 
unjust,  false,  dishonest,  we  cannot  be 
his  children.  (2.)  If  we  are  indulging 
in  any  known  sin,  we  cannot  be.  (3.) 
If  we  are  not  truly  righteous,  all  visions 
and  raptures,  all  zeal  and  ardour,  though 
in  the  cause  of  religion,  all  that  we 
may  pride  ourselves  on  in  being  fervent 


one  that  doeth  righteousness  is 
born  of  him.  • 

a  Je.  13.  23.    Mat.  7.  16-18. 


in  prayer,  or  eloquent  in  preaching,  is 
vain.  (4.)  If  we  are  righteous,  in  the 
true  and  proper  sense,  doing  that  which 
is  right  toward  God  and  toward  men, 
to  ourselves,  to  our  families,  to  our 
neignbours,  to  the  world  at  large,  to 
the  Saviour  who  died  for  us,  then  we 
are  true  Christians;  and  then,  no  mat- 
ter how  soon  he  may  appear,  or  how 
solemn  and  overwhelming  the  scenes 
that  shall  close  the  world,  we  shall  not 
be  ashamed  or  confounded,  for  we  shall 
hail  him  as  our  Saviour,  and  rejoice 
that  the  time  has  come  that  we  may 
go  and  dwell  with  him  for  ever. 

CHAPTER  III. 

ANALYSIS    OF    THE    CHAPTER. 

This  chapter  embraces  the  following 
subjects : 

I.  The  fact  that  Christians  are  now 
the  sons  of  God.  vs.  1—3.  (1.)  We 
are  the  sons  of  God,  and  this  will  ex- 
plain the  reason  why  the  world  does 
not  appreciate  our  character,  or  under- 
stand the  reasons  of  our  conduct,  ver.  1. 
(2.)  The  consequences  of  sustaining 
that  relation  to  God,  or  of  being  re- 
garded as  his  sons.  (o)  We  shall 
be  like  him  when  he  appears,  ver.  2. 
(6)  We  shall  purify  ourselves  under 
the  influence  of  this  hope.  ver.  3. 

II.  The  fact  that  he  who  is  an  adopt- 
ed child  of  God  does  not  commit  sin^ 
vs.  4 — 10.  (1.)  i^ll  sin  is  the  trans 
gression  of  the  law  (ver.  4)  ;  (2.)  Christ 
was  manifested  to  take  away  our  sins 
(ver.  5)  ;  (3.)  He  that  commits  sin  is 
of  the  devil  (ver.  8)  ;  and  (4.)  As  a 
matter  of  fact,  he  who  is  of  God  does 
not  commit  sin.  vs.  7,  9,  10. 

III.  True  religion  will  be  manifested 
by  love  to  the  Christian  brotherhood. 
vs.  10 — 18.  (1.)  As  a  man  who  is 
not  righteous  cannct  be  a  true  Chris- 
tian, neither  can  he  who  docs  not  love 
his  brother,  ver.  10,     (2.)  It  is  the  so- 


A.  D.  90.]  CHAPTER  III. 

CHAPTER  m." 

BEHOLD,    what    manner    of 
love  "  the  Father   hath   be- 
stowed upon  us,  thai  we  should 


353 


lemn  command  of  the  Saviour  that  his 
follof/ers  should  love  one  another,  ver. 
11.  (3.)  The  importance  of  this  is 
seen  by  the  opposite  conduct  of  Cain. 
ver.  12.  (4.)  Love  to  the  brethren 
furnishes  the  most  certain  evidence  that 
we  have  passed  from  death  unto  life, 
ver.  14.  (5.)  A  man  who  hates  an- 
other is  in  fact  a  murderer,  and,  of 
course,  cannot  be  a  true  child  of  God. 
ver.  15.  (6.)  We  should  be  stimulated 
to  the  love  of  the  brethren  by  the  ex- 
ample of  the  Saviour,  who  laid  down 
his  life  for  us.  ver.  16.  (7.)  If  we 
see  a  brother  in  want,  and  have  the 
means  of  aiding  him  and  do  not  do  it, 
we  cannot  have  the  love  of  God  dwell- 
ing in  us.  vs.  17,  18. 

IV.  We  may  have  evidence  that  we 
love  God  by  the  consciousness  of  our 
feelings  towards  him,  as  well  as  by 
outward  acts  towards  his  friends,  vs. 
19—21. 

V.  If  we  keep  his  commandments 
our  prayers  will  be  answered,  vs.  22, 
23.  (1.)  There  is  an  assurance  that 
we  shall  receive  what  we  need  if  we 
ask  it,  and  keep  his  commandments, 
ver.  22.  (2.)  The  particular  command- 
ments on  which  the  efficacy  of  prayer 
so  much  depends,  are  (a)  that  we  be- 
lieve on  the  name  of  the  Saviour,  and 
(6)  that  we  love  the  Christian  brother- 
hood, ver.  23. 

VI.  We  may  know  that  we  abide  in 
God  by  the  spirit  which  he  has  given 
us,  as  well  as  by  keeping  his  command- 
ments, ver.  24. 

This  chapter,  therefore,  is  occupied 
mainly  with  stating  what  are  the  evi- 
dences of  true  piety,  and  in  order  to 
determine  this  question  there  is  perhaps 
no  part  of  the  Bible  that  may  be  stu- 
died with  more  profit  than  this  portion 
of  the  writings  of  John. 
30* 


be  called  the  sons  *  of  God ! 
therefore  the  world  "  knoweth  us 
not,  because  it  knew  him  not. 

aEp.  2.  4,  5.         JJno.l.  12.    Re.  21. '.. 
c  Jno.  17.  25. 


1.  Behold,  what  manner  uf  love. 
What  love,  in  kind  and  in  degree.  In 
kind  the  most  tender  and  the  most 
ennobling,  in  adopting  us  into  his  fa- 
mily, and  in  permitting  us  to  address 
him  as  our  Father.  In  degree  the 
most  exalted,  since  there  is  no  higher 
love  that  can  be  shown  than  in  adopt- 
ing a  poor  and  friendless  orphan,  and 
giving  him  a  parent  and  a  home.  Even 
God  could  bestow  upon  us  no  more 
valuable  token  of  aflection  than  that 
we  should  be  adopted  into  his  family, 
and  permitted  to  regard  him  as  our 
Father.  When  we  remember  how  in- 
significant we  are  as  creatures,  pnd 
how  ungrateful,  rebellious,  and  vile 
we  have  been  as  sinners,  we  may  well 
be  amazed  at  the  love  which  would 
adopt  us  into  the  holy  family  of  God, 
so  that  we  may  be  regarded  and  treated 
as  the  children  of  the  Most  High.  A 
prince  could  manifest  no  higher  love 
for  a  wandering,  ragged,  vicious  orphan 
boy,  found  in  the  streets,  than  by 
adopting  him  into  his  own  family,  and 
admitting  him  to  the  same  privileges 
and  honours  as  his  own  sons;  and  yet 
this  would  be  a  trifle  compared  with 
the  honour  which  God  has  bestowed 
on  us.  IT  The  Father  hath  bestowed 
upon  us.  God,  regarded  as  a  Father, 
or  as  at  the  head  of  the  universe  con- 
sidered as  one  family.  IT  That  we 
should  be  called  the  sons  of  God.  That 
is,  that  we  should  be  the  sons  of  God — 
the  word  called  being  often  used  in  the 
sense  of  to  be.  On  the  nature  and 
privileges  of  adoption,  see  Notes  on 
Rom.  viii.  15 — 17,  and  2  Cor.  vi.  18, 
and  practical  remarks  on  that  chapter, 
19,  20.  IT  Therefore  the  world  know- 
eth us  not.  Does  not  understand  ouf 
principles;  the  reasons  of  our  conduct; 
the  sources  of  our  comforts  and  joy& 


354 


I.  JOHN.  [A.  Ii.  90. 


2  Beloved,  now  are  we  the 
sons  °  of  God  ;  and  it  doth  not 
yet  appear  what  we  shall  be : 
but  we  know  that,  when  he  shall 

The  people  of  the  world  regard  us  as 
fanatics  or  enthusiasts;  as  foolish  in 
abandoning  the  pleasures  and  pursuits 
which  they  engage  in;  as  renouncing 
certain  happiness  for  that  which  is  un- 
certain; as  cherishing  false  and  delu- 
sive hopes  in  regard  to  the  future,  and 
as  practising  needless  austerities,  with 
nothing  to  compensate  for  the  pleasures 
which  are  abandoned.  There  is  no- 
thing which  the  gay,  the  ambitious,  and 
the  selfish  less  understand  than  they 
do  the  elements  which  go  into  the 
Christian's  character,  and  the  nature 
and  source  of  the  Christian's  joys. 
IF  Because  it  knew  him  not.  Did  not 
know  the  Lord  Jesus  Christ.  That  is, 
the  world  had  no  right  views  of  the 
real  character  of  the  Lord  Jesus  when 
he  was  on  the  earth.  They  mistook 
him  for  an  enthusiast  or  an  impostor ; 
and  it  is  no  wonder  that  having  wholly 
mistaken  his  character,  they  should 
mistake  ours.  On  the  fact  that  the 
world  did  not  know  him,  see  Notes  on 
1  Cor.  ii.  8.  Acts  iii.  17.  Comp.  John 
xvii.  25.  On  the  fact  that  Christians 
may  be  expected  to  be  regarded  and 
treated  as  their  Saviour  was,  see  Notes 
on,  John  xv.  18 — 20.  Comp.  Matt.  x. 
24,  25. 

2.  Beloved,  now  are  we  the  sons  of 
God.  We  now  in  fact  sustain  this 
rank  and  dignity,  and  on  that  we  may 
reflect  with  pleasure  and  gratitude.  It 
is  in  itself  an  exalted  honour,  and  may 
be  contemplated  as  such,  whatever  may 
be  true  in  regard  to  what  is  to  come. 
In  the  dignity  and  the  privileges  which 
we  now  enjoy,  we  may  find  a  grateful 
subject  of  reflection,  and  a  cause  of 
thankfulness,  even  if  we  should  look 
to  nothing  beyond,  or  when  we>  con- 
template the  fact  by  itself,  f  A?id  it 
doth  not  yet  appear  what  we  shall  be. 


appear,  we  shall  be  like  him  ;  * 
for  we  shall  see  "  him  as  he  is. 

a  Ro.  8.  14,  18. 

6  1  Co.  15.  40.    Ph.  3.  21.    2  Pe.  1.  4. 

c  Job  19. 26.  Ps.  17. 15.  Mat.  5.  8.  1  Co.  13. 12 


It  is  not  fully  revealed  what  we  shall 
be  hereafter ;  what  will  be  the  full  re- 
sult of  being  regarded  as  the  children 
of  God.  There  are,  indeed,  certain 
things  which  may  be  inferred  as  fol- 
lowing from  this ;  there  is  enough  to 
animate  us  with  hope,  and  to  sustain 
us  in  the  trials  of  life  ;  there  is  07ie 
thing  which  is  clear,  that  we  shall  be 
like  the  Son  of  God,  but  what  is  fully 
involved  in  this  is  not  made  known. 
Perhaps  (1.)  It  could  not  be  so  revealed 
that  we  could  understand  it,  for  that 
state  may  be  so  unlike  the  present  that 
no  words  would  fully  convey  the  concep- 
tion to  our  minds  ;  perhaps  (2.)  It  may 
be  necessary  to  our  condition  here,  as 
on  probation,  that  no  more  light  should 
be  furnished  in  regard  to  the  future 
than  to  stimulate  us  to  make  efforts  to 
reach  a  world  where  all  is  light.  For 
an  illustration  of  the  sentiment  ex- 
pressed here  by  the  apostle,  comp. 
Notes  on  2  Pet.  i.  4.  ^  But  we  know 
that,  ivhen  he  shall  appear,  we  shall 
be  like  him.  It  is  revealed  to  us  that 
we  shall  be  made  like  Christ;  that 
is,  in  the  bodies  with  which  we  shall 
be  raised  up,  in  character,  in  happi- 
ness, in  glory.  Comp.  Notes  on  Phil, 
iii.  21.  2  Cor.  iii.  18.  This  is  enough 
to  satisfy  the  Christian  in  his  pros- 
pects for  the  future  world.  To  be 
like  Christ  is  the  object  of  his  su- 
preme aim.  For  that  he  lives,  and  all 
his  aspirations  in  regard  to  the  coming 
world  may  be  summed  up  in  this, — 
that  he  wishes  to  be  like  the  glorified 
Son  of  God,  and  to  share  his  honour."? 
and  his  joys.  See  Notes  on  Phil.  iii. 
10.  IT  For  we  shall  see  him  as  he  is. 
It  is  clearly  implied  here  that  there  will 
be  an  influence  in  beholding  the  Sa- 
viour as  he  is,  which  will  tend  to  make 
us  like  him,  or  to  transform  us  into  his 


A.  D.  90.] 


CHAPTER  III. 


355 


3  And  every  man  that  hath 
this  hope  in  him,  purifieth  him- 
self even  as  he  is  pure. 


likeness.  See  the  nature  of  this  influ- 
ence explained  in  the  Notes  on  2  Cor. 
iii.  18. 

3.  And  every  man  that  hath  this 
hope  in  him.  This  hope  of  seeing  the 
Saviour,  and  of  being  made  Hke  him  ; 
that  is,  every  true  Christian.  On  the 
nature  and  influence  of  hope,  see  Notes 
on  Rom.  viii.  24,  25.  IT  Purijieth  him- 
self. Makes  himself  holy.  That  is, 
under  the  influence  of  this  hope  of 
being  like  the  Saviour,  he  puts  forth 
those  eflTorts  in  struggling  against  sin, 
and  in  overcoming  his  evil  propensities, 
which  are  necessary  to  make  him  pure. 
The  apostle  would  not  deny  that  for 
the  success  of  these  efforts  we  are  de- 
pendent on  divine  aid,  but  he  brings 
into  view,  as  is  often  done  in  the  sacred 
writings,  the  agency  of  man  himself 
as  essentially  connected  with  success. 
Comp.  Phil.  ii.  12.  The  particular 
thought  here  is,  that  the  hope  of  being 
like  Christ,  and  of  being  permitted  to 
dwell  with  him,  will  lead  a  man  to  ear- 
nest efforts  to  become  holy,  and  will  be 
actually  followed  by  such  a  result. 
IT  Even  as  he  is  pure.  The  same  kind 
of  purity  here  ;  the  same  degree  here- 
after. That  is,  the  tendency  of  such  a 
hope  is  to  make  him  holy  now,  though 
he  may  be  imperfect ;  the  effect  will  be 
to  make  him  perfectly  holy  in  the 
world  to  come.  It  cannot  be  shown 
from  this  passage  that  the  apostle 
meant  to  teach  that  any  one  actually 
becomes  as  pure  in  the  present  life'  as 
the  Saviour  is,  that  is,  becomes  per- 
fectly  holy  ;  for  all  that  is  fairly  implied 
in  it  is,  that  those  who  have  this  hope 
in  them  aim  at  the  same  purity,  and 
will  ultimately  obtain  it.  But  the 
apostle  does  not  say  that  it  is  attained 
in  this  world.  If  the  passage  did  teach 
this,  it  would  teach  it  respecting  every 
one  who  has  this  hope,  and  then  the 
doctrine  would  be  that  no  one  can  be 


4  Whosoever  committelh  sin 
transgresseth  also  the  law :  for  sin 
is  the  transgression  of  the  law. 

a  christian  who  does  not  become  abso- 
lutely perfect  on  earth ;  that  is,  not 
that  some  Christians  may  become  per 
feet  here,  but  that  all  actually  do.  But 
none,  it  is  presumed,  will  hold  this  to 
be  a  true  doctrine.  A  true  Christian 
does  not,  indeed,  habitually  and  wil-  , 
fully  sin  ;  but  no  one  can  pretend  that 
all  Christians  attain  to  a  state  of  sinless 
perfection  on  earth,  or  are,  in  fact,  as 
pure  as  the  Saviour  was.  But  unless 
the  passage  proves  that  every  Christian 
becomes  absolutely  perfect  in  the  pre- 
sent life,  it  does  not  prove  that  in  fact 
any  do.  It  proves  (1.)  Th^it  the  ten- 
dency, or  the  fair  influence  of  this  hope 
is  to  make  the  Christian  pure;  (2.) 
That  all  who  cherish  it  will,  in  fact, 
aim  to  become  as  holy  as  the  Saviour 
was  ;  and  (3.)  That  this  object  will, 
at  some  future  period,  be  accomplished. 
There  is  a  world  where  all  who  are 
redeemed  shall  be  perfectly  holy. 

4.  Whosoever  commit teth  sin  trans- 
gresseth also  the  law.  The  law  of  God 
given  to  man  as  a  rule  of  life.  The 
object  of  the  apostle  here  is  to  excite 
them  to  holiness,  and  to  deter  them 
from  committing  sin,  perhaps  in  view 
of  the  fact  stated  in  ver.  3,  that  every 
one  who  has  the  hope  of  heaven  will 
aim  to  be  holy  like  the  Saviour.  To 
confirm  this,  he  shows  them  that,  as  a 
matter  of  fact,  those  who  are  born  of 
God  do  lead  lives  of  obedience  (vs.  5 — 
10),  and  this  he  introduces  by  showing 
what  is  the  nature  of  sin,  in  the  verse 
before  us.  The  considerations  by  which 
he  would  deter  them  from  indulging  in 
sin  are  the  following  :  (a)  all  sin  is  a 
violation  of  the  law  of  God  (ver.  4)  ; 
(b)  the  very  object  of  the  coming  of 
Christ  was  to  deliver  men  from  sin 
(ver.  5)  ;  (c)  those  who  are  true  Chris- 
tians do  not  habitually  sin  (ver.  6)* 
(d)  those  who  sin  cannot  be  true  Chris- 
tians, but   are   of  the  devil  (ver.  8); 


S56 


I.  JOHN. 


[A.  D.  90 


and  (e)  he  who  is  born  of  God  has  a 
germ  or  principle  of  true  piety  in  him, 
and  cannot  sin.  ver  9.  It  seems  evi- 
dent that  the  apostle  is  here  combating 
an  opinion  which  then  existed  that 
men  might  sin  and  yet  be  true  Chris- 
tians (ver.  7),  and  he  apprehended  that 
there  was  danger  that  this  opinion 
would  become  prevalent.  On  what 
ground  this  opinion  was  held  is  un- 
known. Perhaps  it  was  hehi  that  all 
that  was  necessary  to  constitute  reli- 
gion was  to  embrace  the  doctrines  of 
Christianity,  or  to  be  orthodox  in  the 
faith  ;  perhaps  that  it  was  not  expected 
that  men  would  become  holy  in  this 
life,  and  therefore  they  might  indulge 
in  acts  of  sin ;  perhaps  that  Christ 
came  to  modify  and  relax  the  law,  and 
that  the  freedom  which  he  procured 
for  them  was  freedom  to  indulge  in 
whatever  men  chose ;  perhaps  that, 
since  Christians  were  heirs  of  all  things, 
that  they  had  a  right  to  enjoy  all  things ; 
perhaps  that  the  passions  of  men  were 
so  strong  that  they  could  not  be  re- 
strained, and  that  therefore  it  was  not 
wrong  to  give  indulgence  to  the  pro- 
pensities with  which  our  Creator  has 
formed  us.  All  these  opinions  have 
been  held  under  various  forms  of  Anti- 
nomianism,  and  it  is  not  at  all  impro- 
bable that  some  or  all  of  them  prevailed 
in  the  time  of  John.  The  argument 
which  he  urges  would  be  applicable  to 
any  of  them.  The  consideration  which 
he  here  states  is,  that  all  sin  is  a  trans- 
gression of  law,  and  that  he  who  com- 
mits it,  under  whatever  pretence,  is  to 
be  held  as  a  transgressor  of  the  law. 
The  literal  rendering  of  this  passage  is, 
<He  who  doeth  sin  (djuap-r'tar)  doeth 
also  transgression'  (avo/xiap)'  Sin  is 
the  generic  term  embracing  all  that 
would  be  wrong.  The  word  transgres- 
sion {a^/ofiia)  is  a  specific  term  showing 
where  the  wrong  lay,  to  wit,  in  violat- 
ing the  law.  U  Fo7-  sin  is  the  trans- 
gression of  the  law.  That  is,  all  sin 
involves  this  as  a  consequence  that  it 
is  a  violation  of  the  law.     The  object 


of  the  apostle  is  not  so  much  to  define 
sin,  as  to  deter  from  its  commission  by 
stating  what  is  its  essential  nature — 
though  he  has  in  fact  given  the  best 
definition  of  it  that  could  be  given. 
T'he  essential  idea  is,  that  God  has 
given  a  law  to  men  to  regulate  their 
conduct,  and  that  whatever  is  a  depart- 
ure from  that  law  in  any  way  is  held 
to  be  sin.  The  law  measures  our 
duty,  and  measures  therefore  the  degree 
of  guilt  when  it  is  not  obeyed.  The 
law  determines  what  is  right  in  all 
cases,  and,  of  course,  what  is  wrong 
when  it  is  not  complied  with.  The  law 
is  the  expression  of  what  is  the  will  of 
God  as  to  what  we  shall  do  ;  and  when 
that  is  not  done,  there  is  sin.  The  law 
determines  what  we  shall  love  or  not 
love  ;  when  our  passions  and  appetites 
shall  be  bounded  and  restrained,  and 
to  what  extent  they  may  be  indulged; 
what  shall  be  our  motives  and  aims  in 
living;  how  we  shall  act  toward  God 
and  toward  men ;  and  whenever,  in 
any  of  these  respects,  its  requirements 
are  not  complied  with  there  is  sin. 
This  will  include  every  thing  in  rela- 
tion to  which  the  law  is  given,  and 
will  embrace  what  we  omit  to  do  when 
the  law  has  commanded  a  thing  to  be 
done,  as  well  as  a  positive  act  of  trans- 
gression where  the  law  has  forbidden  a 
thing.  This  idea  is  properly  found  in 
the  original  word,  rendered  transgres' 
sion  of  the  law  (avo^uta)-  This  woru 
occurs  in  the  New  Testament  only  in 
the  f(5llowing  places:  Matt.  vii.  23 
xiii,  41;  xxiii.  28  ;  xxiv.  12.  Rom.  iv. 
7 ;  vi.  19.  2  Thess.  ii.  7.  Titus  ii.  14. 
Heb.  i.  9  ;  viii.  12;  x.  17,  in  all  which 
places  it  is  rendered  iniquity  and  ini- 
quities ;  in  2  Cor.  vi.  14,  where  it  is 
rendered  unrighteousness ,-  and  in  the 
verse  before  us  twice.  It  properly 
means  lawlessness,  in  the  sense  that  the 
requirements  of  the  law  are  not  con- 
formed to,  or  complied  with  ;  that  is, 
either  by  not  obeying  it,  or  by  positively 
violating  it.  When  a  parent  commanda 
a  child  to  do  a  thing  and  he  does  not 


A.  D.  90.]  CHAPTER  Til. 

5  And  ye  know  "  that  he  was 

a  He.  9.  28,  28. 

do  it,  he  is  as  really  guilty  of  violating 
the  law  as  when  he  does  a  thing  which 
is  positively  forbidden.  This  important 
verse,  therefore,  may  be  considered  in 
two  aspects :  as  a  definition  of  the  na- 
ture of  sin,  and  as  an  argument  against 
indulgence  in  it,  or  against  committing 
it.  I.  As  a  definition  of  the  nature  of 
sin.  It  teaches  (a)  that  there  is  a  rule 
of  law  by  which  the  conduct  of  man- 
kind is  to  be  regulated  and  governed, 
and  to  which  it  is  to  be  conformed. 
(6)  That  there  is  sin  in  all  cases  where 
that  law  is  not  complied  with,  and  that 
all  who  do  not  comply  with  it  are 
guilty  before  God.  (c)  That  the  par- 
ticular thing  which  determines  the 
guilt  of  sin,  and  which  measures  it,  is 
that  it  is  a  departure  from  law,  and 
consequently  that  there  is  no  sin  where 
there  is  no  departure  from  law.  The 
essential  thing  is,  that  the^  law  has  not 
been  respected  and  obeyed,  and  sin  de- 
rives its  character  and  aggravation  from 
that  fact.  No  one  can  reasonably 
doubt  as  to  the  accuracy  of  this  defini- 
tion of  sin.  It  is  founded  on  the  fact 
(a)  that  God  has  an  absolute  right  to 
prescribe  what  we  may  and  may  not 
do  ;  {b)  that  it  is  to  be  presumed  that 
what  he  prescribes  will  be  in  accord- 
ance with  what  is  right ;  and  (c)  that 
nothing  else  in  fact  constitutes  sin. 
Sin  can  consist  in  nothing  else.  It 
does  not  consist  of  a  particular  height 
of  stature,  or  a  particular  complexion  ; 
of  a  feeble  intellect,  or  an  intellect 
made  feeble,  as  the  result  of  any  for- 
mer apostacy ;  of  any  constitutional 
propensity,  or  any  disposition  founded 
in  our  nature  as  creatures.  For  none 
of  these  things  do  our  consciences  con- 
demn us,  and  however  we  may  lament 
them,  we  have  no  consciousness  of 
wrong.  II.  As  an  argument  against 
the  commission  of  sin.  This  argu- 
ment may  be  considered  as  consisting 
of  two  things:  the  wrong  that  is  done 


357 

manifested  to  take  away  our  sins ; 
and  in  him  is  no  sin. 


by  the  violation  of  law,  and  the  exposure 
to  the  penalty.  (1.)  The  wrong  itself. 
This  wrong  as  an  argument  to  deter 
from  sin  arises  mainly  from  two  things: 
(a)  because  sin  is  a  violation  of  the 
will  of  God,  and  it  is  in  itself  wrong 
to  disregard  that  will,  and  (6)  be- 
cause it  is  to  be  presumed  that  when 
God  has  given  law  there  is  a  good 
reason  why  he  has  done  it.  (2.)  The 
fact  that  the  law  has  a  penalty  is  an 
argument  for  not  violating  the  law.  All 
law  has  a  penalty  ;  that  is,  there  is 
some  suffering,  disadvantage,  forfeit  of 
privileges,  &c.,  which  the  violation  of 
law  draws  in  its  train,  and  which  is  to 
be  regarded  as  an  expression  of  the 
sense  which  the  lawgiver  entertains  of 
the  value  of  his  law,  and  of  the  evil 
of  disobeying  it.  Many  of  these  penal- 
ties of  the  violation  of  the  divine  law 
are  seen  in  this  life,  and  all  will  be  cer- 
tain to  occur  sooner  or  later,  in  this 
world  or  in  the  world  to  come.  With 
such  views  of  the  law,  and  of  sin ;  of 
his  obligations,  and  of  the  evils  of  dis- 
obedience, a  Christian  should  not,  and 
will  not,  deliberately  and  habitually 
violate  the  law  of  God. 

5.  And  ye  know  that  he  was  mani- 
fested. The  Lord  Jesus,  the  Son  of 
God.  <  You  know  that  he  became  in- 
carnate, or  appeared  among  men  for  the 
very  purpose  of  putting  an  end  to  sin.' 
Matt.  i.  21.  Comp.  Notes  on  1  Tim. 
iii.  16.  This  is  the  second  argument 
in  this  paragraph  (vs.  4 — 10),  hy  which 
the  apostle  would  deter  us  from  sin. 
The  argument  is  a  clear  one,  and  is 
perhaps  the  strongest  that  can  be  made 
to  bear  on  the  mind  of  a  true  Chris- 
tian— that  the  Lord  Jesus  saw  sin  to 
be  so  great  an  evil  that  he  came  into 
our  world,  and  gave  himself  to  the 
bitter  sorrows  of  death  on  the  cross,  to 
redeem  us  from  it.  ^  To  take  away 
our  sins.  The  essential  argument 
here  is,  that  the  whole  work  of  Christ 


do8 


I.  JOHN. 


[A.D  90 


6  Whosoever  abideth  in  him 
sinnethnot:  whosoever  "sinneth, 

aSJno.  11. 


was  designed  to  deliver  us  from  the 
dominion  of  sin,  not  to  furnish  us  the 
means  of  indulgence  in  it;  and  that, 
therefore,  we  should  be  deterred  from 
it  by  all  that  Christ  has  done  and  suf- 
fered for  us.  He  perverts  the  whole 
design  of  the  coming  of  the  Saviour 
who  supposes  that  his  work  was  in  any 
degree  designed  to  procure  for  his  fol- 
lowers the  indulgences  of  sin,  or  who 
so  interprets  the  methods  of  his  grace 
as  to  suppose  that  it  is  now  lawful  for 
him  to  indulge  his  guilty  passions. 
The  argument  essentially  is  this  :  (1.) 
That  we  profess  to  be  the  followers  of 
Christ,  and  should  carry  out  his  ends 
and  views  in  coming  into  the  world ; 
(2.)  That  the  great  and  leading  pur- 
pose of  his  coming  was  to  set  us  free 
from  the  bondage  of  transgression ; 
(3.)  That  in  doing  this  he  gave  himself 
up  to  a  life  of  poverty,  and  shame,  and 
sorrow,  and  to  a  most  bitter  death  on 
the  cross;  and  (4.)  That  we  should 
not  indulge  in  that  from  which  he 
came  to  deliver  us,  and  which  cost  him 
so  much  toil  and  such  a  death.  How 
could  we  indulge  in  that  which  has 
brought  heavy  calamity  on  the  head  of 
a  father,  or  which  has  pierced  a  sister's 
heart  with  many  sorrows  1  Still  more, 
how  can  we  be  so  ungrateful  and  hard- 
hearted as  to  indulge  in  that  which 
crushedour  Redeemer  in  death?  ^And 
in  him  is  no  sin.  An  additional  con- 
sideration to  show  that  we  should  be 
holy.  As  he  was  perfectly  pure  and 
spotless  so  should  all  his  followers  aim 
to  be;  and  none  can  truly  pretend  to 
be  his  who  do  not  desire  and  design  to 
become  like  him.  On  the  personal 
holiness  of  the  Lord  Jesus,  see  Notes 
on  Heb.  vii.  26,  and  1  Pet.  ii.  23. 

6.  Whosoever  abideth  in  him.  See 
eh.  ii.  6.  The  word  here  employed 
{fjiivu>)  properly  means  to  remain,  to 
continue,  to  abide.     It  is  used  of  per- 


hath  not  seen  him,  neither  known 
him. 


sons  remaining  or  dwelling  in  a  place, 
in  the  sense  of  abiding  there  perma- 
nently, or  lodging  there,  and  this  is  the 
common  meaning  of  the  word.  Matt. 
X.  11 ;  xxvi.  38.  Mark  vi.  10.  Luke  i, 
56,  et  ssepe.  In  the  writings  of  John, 
however,  it  is  quite  a  favourite  word  to 
denote  the  relation  which  one  sustains 
to  another,  in  the  sense  of  being  united 
to  him,  or  remaining  with  him  ib  affec- 
tion and  love ;  being  with  him  in  heart, 
and  mind,  and  will,  as  one  makes  his 
home  in  a  dwelling.  The  sense  seems 
to  be  that  we  have  some  sort  of  rela- 
tion to  him  similar  to  that  which  we 
have  to  our  home;  that  is,  some  fixed 
and  permanent  attachment  to  him.  We 
live  in  him ;  we  remain  steadfast  in 
our  attachment  to  him,  as  we  do  to  our 
own  home.  For  the  use  of  the  word  in 
John,  in  whose  writings  it  so  frequently 
occurs,  see  John  V.  38  ;  vi.  56  ;  xiv.  10, 
17;  XV.  4,  5,  6,  7,  9.  1  John  ii.  6,  10, 

14,  17,  27,  28;    iii.  6,  24;    iv.  12,  13, 

15,  16.  In  the  passage  before  us,  a* 
in  his  writings  generally,  it  refers  to 
one  who  lives  the  life  of  a  Christian, 
as  if  he  were  always  with  Christ,  and 
abode  with  him.  It  refers  to  the  Chris- 
tian considered  as  adhering  steadfastly 
to  the  Saviour,  and  not  as  following 
him  with  transitory  feelings,  emotions, 
and  raptures.  It  does  not  of  itself  ne- 
cessarily mean  that  he  will  always  do 
this;  that  is,  it  does  not  prove  the  doc- 
trine of  the  perseverance  of  the  saints, 
but  it  refers  to  the  adherence  to  tho 
Saviour  as  a  continuous  state  of  mind, 
or  as  having  permanency ;  meaning 
that  there  is  a  life  of  continued  faith  in 
him.  It  is  of  a  person  thus  attached 
to  the  Saviour,  that  the  apostle  makes 
the  important  declaration  in  the  passage 
before  us,  that  he  does  not  sin.  This 
is  the  third  argument  to  show  that  the 
child  of  God  should  be  pure,  and  the 
substance  of  the  argument  is,  that  as  a 


A.  D.  90.] 


CHAPTER  III. 


359 


matter  of  fact  the  child  of  God  is  not 
a  sinner,  t  Sinneth  not.  There  has 
been  much  difference  of  opinion  in  re- 
gard to  this  expression,  and  the  similar 
declaration  in  ver.  9.  Not  a  few  have 
maintained  that  it  teaches  the  '  doctrine 
of  perfection,'  or  that  Christians  may 
live  entirely  without  sin ;  and  some 
have  held  that  the  apostle  meant  to 
teach  that  this  is  always  the  character- 
istic of  the  true  Christian.  Against 
the  interpretation,  however,  which  sup- 
poses that  it  teaches  that  the  Christian 
is  absolutely  perfect,  and  lives  wholly 
without  sin,  there  are  three  insuperable 
objections:  (1.)  If  it  teaches  that  doc- 
trine at  all,  it  teaches  that  all  Chris- 
tians are  perfect ;  <  whosoever  abideth 
in  him,'  '  whosoever  is  born  of  God,' '  he 
cannot  sin'  (ver.  9).  (2.)  This  is  not 
true,  and  cannot  be  held  to  be  true  by 
those  who  have  any  just  views  of  what 
the  children  of  God  have  been  and  are. 
Who  can  maintain  that  Abraham,  or 
Isaac,  or  Jacob  ;  that  Moses,  David,  or 
Job ;  that  Peter,  John,  or  Paul,  were 
absolutely  perfect,  and  were  never,  after 
their  regeneration,  guilty  of  an  act  of 
sin  ]  Certainly  they  never  affirmed  it 
of  themselves,  nor  does  the  sacred  re- 
cord attribute  to  them  any  such  perfec- 
tion. And  who  can  affirm  this  of  all 
w-ho  give  evidence  of  true  piety  in  the 
world  1  Who  can  of  themselves  ?  Are 
we  to  come  to  the  painful  conclusion 
that  all  who  are  not  absolutely  perfect 
in  thought,  word,  and  deed,  are  desti- 
tute of  any  religion,  and  are  to  be  set 
down  as  hypocrites  or  self-deceivers? 
And  yet,  unless  this  passage  proves 
that  all  who  have  been  born  again  are 
absolutely  perfect,  it  will  not  prove  it 
of  any  one,  for  the  affirmation  is  not 
made  of  a  part,  or  of  what  any  favoured 
individual  may  be,  but  of  what  every 
one  is  in  fact  who  is  born  of  God.  (3.) 
This  interpretation  is  not  necessary  to 
a  fair  exposition  of  the  passage.  The 
language  used  is  such  as  would  be  em- 
ployed by  any  writer  if  he  designed  to 
»iy  of  one  that  he  is  not  characteristi- 


cally a  sinner ;  that  he  is  a  good  man ; 
that  he  does  not  commit  habitual  and 
wilful  transgression.  Such  language 
is  common  throughout  the  Bible,  when 
it  is  said  of  one  man  that  he  is  a  saint, 
and  of  another  that  he  is  a  sinner ;  of 
one  that  he  is  righteous,  and  of  another 
that  he  is  wicked  ;  of  one  that  he  obeys 
the  law  of  God,  and  of  another  that  he 
does  not.  John  expresses  it  strongly, 
but  he  affirms  no  more  in  fact  than 
is  affirmed  elsewhere.  The  passage 
teaches,  indeed,  most  important  truths  in 
regard  to  the  true  Christian,  and  the  fair 
and  proper  meaning  may  be  summed 
up  in  the  following  particulars  :  (a)  He 
who  is  born  again  does  not  sin  habit- 
ually, or  is  not  habitually  a  sinner.  If 
he  does  wrong,  it  is  when  he  is  over- 
taken by  temptation,  and  the  act  ia 
against  the  habitual  inclination  and 
purpose  of  his  soul.  If  a  man  sina 
habitually,  it  proves  that  he  has  never 
been  renewed.  (6)  That  he  who  is 
born  again  does  not  do  wrong  deliber- 
ately and  of  design.  He  means  to  do 
right.  He  is  not  wilfully  and  deliber- 
ately a  sinner.  If  a  man  deliberately 
and  intentionally  does  wrong,  he  shows 
that  he  is  not  actuated  by  the  spirit  of 
religion.  It  is  true  that  when  one  does 
wrong,  or  commits  sin,  there  is  a  mo- 
mentary assent  of  the  will ;  but  it  is 
under  the  influence  of  passion,  or  ex- 
citement, or  temptation,  or  provocation, 
and  not  as  the  result  of  a  deliberate 
plan  or  purpose  of  the  soul.  A  man 
who  deliberately  and  intentionally  does 
a  wrong  thing  shows  that  he  is  not  a 
true  Christian  ;  and  if  this  were  all 
that  is  understood  by  perfection,  then 
there  would  be  many  who  are  perfect, 
for  there  are  many,  very  many  Chris- 
tians, who  cannot  recollect  an  instance 
for  many  years  in  which  they  have  in- 
tentionally and  deliberately  done  a 
wrong  thing.  Yet  these  very  Chris- 
tians see  much  corruption  in  their  own 
hearts  over  which  to  mourn,  and  againsi 
which  the^  earnestly  strive ;  in  com- 
paring themselves  with  the  perfect  law 


360 


I.  JOHN. 


[A.  D.  90 


7  Little  children,  let  no  man 
deceive  you :  he  "  that  doeth 
righteousness,  is  righteous,  even 
as  he  is  righteous. 

of  God,  and  with  the  perfect  example 
of  the  Saviour,  they  see  much  in  which 
they  come  short,  (c)  He  who  is  born 
again  will  not  a'ln  Jinalli/,  or  w'lW  not 
fall  away.  'His  seed  remaineth  in 
him.'  ver.  9.  See  Notes  on  that  verse. 
There  is  a  principle  of  grace  by  which 
he  will  ultimately  be  restrained  and  re- 
covered. This,  it  seems  to  me,  is  fairly 
implied  in  the  language  used  by  John  ; 
for  if  a  man  might  be  a  Christian,  and 
yet  wholly  fall  away  and  perish,  how 
could  it  be  said  with  any  truth  that 
Buch  a  man  '  sinneth  not;'  how  that 
<  he  doth  not  commit  sin ;'  how  that 
'his  seed  remaineth  in  him,  and  he 
cannot  sin  V  Just  the  contrary  would 
be  true  if  this  were  so.  IF  Whosoever 
sinneth.  That  is,  as  explained  above, 
habitually,  deliberately,  characteristi- 
cally, and  finally.  Doddridge.  'Who 
habitually  and  avowedly  sinneth.' 
IT  Hath  not  seen  him,  nor  known  him. 
Has  had  no  just  views  of  the  Saviour, 
or  of  the  nature  of  true  religion.  In 
other  words,  cannot  be  a  true  Chris- 
tian. 

7.  Little  children.  Notes  on  ch.  ii.  1. 
t  Let  no  man  deceive  you.  That  is, 
in  the  matter  under  consideration  ;  to 
wit,  by  persuading  you  that  a  man 
may  live  in  sinful  practices,  and  yet  be 
a  true  child  of  God.  From  this  it  is 
clear  that  the  apostle  supposed  there 
were  some  who  would  attempt  to  do 
this,  and  it  was  to  counteract  their  arts 
that  he  made  these  positive  statements 
in  regard  to  the  nature  of  true  religion. 
IT  He  that  doeth  righteousness  is  right- 
eous. This  is  laid  down  as  a  great  and 
undeniable  principle  in  religion  —  a 
maxim  which  none  could  dispute,  and 
as  important  as  it  is  plain.  And  it 
is  worthy  of  all  the  emphasis  which  the 
apostle  lays  on  it.  The  man  who  does 
righteousness,  or  leads  an  upright  life, 


8  He  *  that  committeth  sin,  is 
of  the  devil ;  for  the  devil  sin- 
neth from  the  beginning.     For 

a  Eze.  18.  .5-9.    Ro.  2.  13.        b  Jno.  8.  44. 


is  a  righteous  man,  and  no  other  one 
is.  No  matter  how  any  one  may  claim 
that  he  is  justified  by  faith  ;  no  matter 
how  he  may  conform  to  the  external 
duties  and  rites  of  religion;  no  matter 
how  zealous  he  may  be  for  orthodoxy, 
or  for  the  order  of  the  church  ;  no  mat- 
ter what  visions  and  raptures  he  may 
have,  or  of  what  peace  and  joy  in  his 
soul  he  may  boast ;  no  matter  how  little 
he  may  fear  death,  or  hope  for  heaven, 
unless  he  is  in  fact  a  righteous  man  in 
the  proper  sense  of  the  term,  he  cannot 
be  a  child  of  God.  Comp.  Matt.  vii.  16 
— 23.  If  he  is,  in  the  proper  sense  of 
the  word,  a  man  who  keeps  the  law  of 
God,  and  leads  a  holy  life,  he  is  right- 
eous, for  that  is  religion.  Such  a  man, 
however,  will  always  feel  that  his 
claim  to  be  regarded  as  a  righteous  man 
is  not  to  be  traced  to  what  he  is  in  him- 
self, but  to  what  he  owes  to  the  grace 
of  God.  Tf  Even  as  he  is  righteous. 
See  Notes  on  ver.  3.  Not  necessarily 
in  this  world  to  the  same  degree,  but 
with  the  same  Armc?  of  righteousness. 
Hereafter  he  will  become  wholly  free 
from  all  sin  like  his  God  and  Saviour 
ver.  2. 

8.  He  that  committeth  sin.  Habit- 
ually, wilfully,  characteristically.  IT  Is 
of  the  devil.  This  cannot  mean  that 
no  one  who  commits  any  sin,  or  who 
is  not  absolutely  perfect,  can  be  a 
Christian,  for  this  would  cut  off  the 
great  mass,  even  according  to  the  be- 
lief of  those  who  hold  that  the  Chris- 
tian may  be  perfectly  holy,  from  all 
claim  to  the  Christian  character.  But 
what  the  apostle  here  says  is  true  in 
two  senses  :  (1.)  That  all  who  commit 
sin,  even  true  believers,  so  far  as  they 
are  imperfect,  in  this  respect  resemble 
Satan,  and  are  under  his  influence, 
since  sin,  just  so  far  as  it  exists  at  all, 
makes  us  resemble  him ;  (3.)  All  who 


A.  D.  90.] 


CHAPTER  111. 


.361 


this  purpose  the  Son  of  God  was 
manifested,  that  *  he  might  de- 
stroy the  works  of  the  devil. 


habitually  and  characteristically  sin  are 
of  the  devil.  This  latter  was  evidently 
the  principal  idea  in  t-he  mind  of  the 
apostle.  His  object  here  is  to  show 
that  those  who  sinned,  in  the  sense  in 
which  it  would  seem  some  maintained 
that  the  children  of  God  might  sin, 
could  have  no  real  evidence  of  piety, 
but  really  belonged  to  Satan.  IT  For 
the  devil  sinneth  from  the  beginning. 
The  beginning  of  the  world ;  or  from 
the  first  account  we  have  of  him.  It 
doeiJ  not  mean  that  he  sinned  from  the 
beginning  of  his  existence,  for  he  was 
made  holy  like  the  other  angels.  Notes, 
Judo  6.  The  meaning  is,  that  he  in- 
troduced sin  into  the  universe,  and  that 
he  has  continued  to  practice  it  ever 
since.  The  word  sinneth  here,  implies 
continued  and  habitual  sin.  He  did 
not  commit  one  act  of  sin  and  then  re- 
form ;  but  he  has  continued,  and  still 
continues  his  course  of  sin.  This  may 
confirm  what  has  been  already  said 
about  the  kind  of  sin  that  John  refers 
to.  He  speaks  of  sinning  habitually, 
continuously,  wilfully,  and  any  one 
who  does  this,  shows  that  he  is  under 
the  influence  of  him  whose  characteris- 
tic it  has  been  and  is  to  sin.  IT  For 
this  purpose  the  Son  of  God  was  man- 
ifested. Became  incarnate  and  ap- 
peared among  men.  ver.  .5.  Comp. 
Notes  on  1  Tim.  iii.  16.  IT  That  he 
might  destroy  the  works  of  the  devil. 
All  his  plans  of  wickedness,  and  his 
control  over  the  hearts  of  men.  Comp. 
Notes  on  Matt.  viii.  39.  Mark  i.  24. 
Hel).  ii.  14.  The  argument  here  is, 
that  as  the  Son  of  God  came  to  destroy 
all  the  works  of  the  devil,  he  cannot  be 
his  true  follower  who  lives  in  sin. 

9.  Whosoever  is  born  of  God  doth 
not  commit  sin.  This  passage  must 
either  mean  that  they  who  are  born  of 
God,  that  is,  who  are  true  Christians, 
do  not  sin  habitually  and  characteris- 
31 


9  Whosoever  *  is  born  of  God 
doth  not   commit   sin ;    for  his 

o  He.  2.  14.  6  c.  5.  18. 


tically  ;  or  that  every  one  who  is  a  true 
Christian  is  absolutely  perfect,  and 
never  commits  any  sin.  If  it  can  be 
used  as  referring  to  the  doctrine  of  ab» 
solute  perfection  at  all,  it  proves,  not 
that  Christians  may  be  perfect,  or  that 
a  portion  of  them  are,  but  that  all  are. 
But  who  can  maintain  thisl  Whc 
can  believe  that  John  meant  to  affirn-. 
this  ?  Nothing  can  be  clearer  than 
that  the  passage  has  iiot  this  meaning 
and  that  John  did  not  teach  a  doctrine 
so  contrary  to  the  current  strain  of  the 
scriptures,  and  to  fact ;  and  if  he  did 
not  teach  this,  then  in  this  whole  pas- 
sage he  refers  to  those  who  are  habitual 
ly  and  characteristically  righteous.  ^For 
his  seed  remaineih  in  him.  There  is 
much  obscurity  in  this  expression 
though  the  general  sense  is  clear,  which 
is,  that  there  is  something  abiding  ip 
the  heart  of  the  true  Christian  which 
the  apostle  here  calls  seed,  which  will 
prevent  his  sinning.  The  word  '  Ats' 
in  this  phrase,  '  his  seed,'  may  refer 
either  to  the  individual  himself — in  the 
sense  that  this  can  no\Y  be  properly 
called  his,  inasmuch  as  it  is  a  part  of 
himself,  or  a  principle  abiding  in  him  • 
or  it  may  refer  to  God -^  in  the  sense 
that  what  is  here  called  <  seed'  is  his, 
that  is,  he  has  implanted  it,  or  it  is  a 
germ  of  divine  origin-  Robinson  (Lex.^ 
understands  it  in  the  latter  sense,  and 
so  also  do  Macknight,  Doddridge 
Liicke,  and  others,  and  this  is  probably 
the  true  interpretation.  The  word  seea 
(afiipina,)  means  properly  seed  sown, 
as  of  grain,  plants,  trees;  then  any 
thing  that  resembles  it,  any  thing  which 
germinates,  or  which  springs  up,  or  is 
produced.  It  is  applied  in  the  New 
Testament  to  the  word  of  God,  or  the 
gospel,  as  that  which  produces  effects  in 
the  heart  and  life  similar  to  what  seed 
that  is  sown  does.  Comp.  Matt,  xiii 
26, 37,  38.  Augustin,  Clemens  {Alex.), 


:it»2 


I.  JOHN. 


[A.  D.  90. 


seed  /•  remaineth  in  him  :  and 
he  cannot  sin,  because  he  is 
born  of  God. 

10  In  this  the  children  of  God 

a  1  Pet.  1.  23. 


Grotius,  Rosenmiiller,  Benson,  and 
Bloomfield,  suppose  that  this  is  the  sig- 
nification of  the  word  here.  The  pro- 
per idea,  according  to  this,  is  that  the 
seed  referred  to  is  truth,  which  God  has 
implanted  or  sown  in  the  heart,  from 
which  it  may  be  expected  that  the 
fruits  of  righteousness  will  grow.  But 
that  which  abides  in  the  heart  of  the 
Christian  is  not  the  naked  word  of 
God  ;  the  mere  gospel,  or  mere  truth  ; 
it  is  rather  that  word  as  made  vital  and 
efficacious  by  the  influences  of  his 
Spirit ;  the  germ  of  the  divine  life  ;  the 
principles  of  true  piety  in  the  soul. 
Comp.  the  words  of  Virgil:  —  igneus 
est  illi  vigor  et  ccelestis  origo  semini. 
The  exact  idea  here,  as  it  seems  to  me, 
is  not  that  the  <  seed'  refers  to  the  word 
of  God,  as  Augustin  and  others  sup- 
pose, or  to  ilfie  Spirit  of  God,  but  to 
he  germ  of  piety  which  has  been  pro- 
duced in  the  heart  by  the  word  and 
Spirit  of  God,  and  which  may  be  re- 
garded as  having  been  implanted  there 
by  God  himself,  and  which  may  be  ex- 
pected to  produce  holiness  in  the  life. 
There  is,  probably,  as  Liicke  supposes, 
an  allusion  in  the  word  to  the  fact  that 
we  are  begotten.  (5  ytyiv9]fdvof)  of  God. 
The  word  remaineth  {luvet,)  (Comp. 
Notes  on  ver.  6)  is  a  favourite  expres- 
sion of  John.  The  expression  here 
used  by  John,  thus  explained,  would 
seem  to  imply  two  things  :  (1.)  That 
the  germ  or  seed  of  religion  implanted 
in  the  soul,  abides  there  as  a  constant, 
vital  principle,  so  that  he  who  is  born 
of  God  cannot  become  habitually  a  sin- 
ner; and  (2.)  That  it  will  so  continue 
to  live  there  that  he  will  not  fall  away 
and  perish.  The  idea  is  clearly  that 
the  germ  or  principle  of  piety  so  per- 
manently abides  in  the  soul,  that  he 
who  ia  renewed  never  can  become  again 


are  manifest,  and  the  children 
of  the  devil :  whosoever  doeth 
not  righteousness,  is  not  of  God, 
neither  he  that  loveth  not  his 
brother. 


characteristically  a  sinner.  IF  Arid  he 
cannot  sin.  Not  merely,  he  will  not ; 
but  he  cannot ;  that  is,  in  the  sense  re- 
ferred to.  This  cannot  mean  that  one 
who  is  renewed  has  not  physical  ability 
to  do  wrong,  for  every  moral  agent  has ; 
nor  can  it  mean  that  no  one  who  is  a 
true  Christian  never  does,  in  fact,  do 
wrong  in  thought,  word,  or  deed,  for 
no  one  could  seriously  maintain  that : 
but  it  must  mean  that  there  is  somehow 
a  certainty  as  absolute  as  if  it  were  i 
physically  impossible,  that  those  who  i 
are  born  of  God  will  not  be  character-  ^ 
istically  and  habitually  sinners;  that 
they  will  not  sin  in  such  a  sense  as  to 
lose  all  true  religion  and  be  numbered 
with  transgressors;  that  they  will  not 
fall  away  and  perish.  Unless  this  pa.s- 
sage  teaches  that  no  one  who  is  re- 
newed ever  can  sin  in  any  sense ;  or 
that  every  one  who  becomes  a  Chris- 
tian is,  and  must  be,  absolutely  and  al- 
ways perfect,  no  words  could  more 
clearly  prove  that  true  Christians  will 
never  fall  from  grace  and  perish.  How 
can  what  the  apostle  here  says  be  true, 
if  a  real  Christian  can  fall  away  and 
become  again  a  sinner  ?  %  Because 
he  is  born  of  God.  Or  begotten  of 
God.  God  has  given  him  by  the  new 
birth,  real,  spiritual  life,  and  that  life 
can  never  become  extinct. 

10.  In  this  the  children  Qf  God  are 
manifest,  &c.  That  is,  this  furnishes 
a  test  of  their  true  character.  The  test 
is  found  in  doing  righteousness,  and  in 
the  love  of  the  brethren.  The  former 
he  had  illustrated ;  the  latter  he  now 
proceeds  to  illustrate.  The  general 
idea  is,  that  if  a  man  is  not  truly  a 
righteous  man,  and  does  not  Icve  the 
brethren,  he  cannot  be  a  child  of  God. 
Perhaps  by  the  phrase  <  in  this,*  using 
a  pronoun  in  the  singular  number,  he 


A.  D.  90.]  CHAPTER  III. 

11  For  this  is  the  '  message 
that  ye  heard  from  the  begin- 
ning, that  "  we  should  love  one 
another. 

12  Not  as  Cain,  *  2clw  was  of 
that  wicked  one,  and  slew  his 

1  or,  commandment.  a  Jno.  15.  12. 


363 


means  to  intimate  that  an  important 
part  of  righteousness  consists  in  bro- 
therly love.  IT  Whosoever  doeth  not 
righteousness,  is  not  of  God.  In  ver. 
7,  he  had  said  that  '  he  that  doeth  right- 
eousness is  of  God.'  If  that  is  true, 
then  what  he  here  affirms  must  be  true 
also,  that  a  man  who  does  not  right- 
eousness is  not  of  God.  The  general 
idea  is  the  same,  that  no  one  can  be  a 
true  Christian  who  is  not  in  fact  a 
righteous  man.  IT  Neither  he  that 
loveth  not  his  brother.  The  illustration 
of  this  point  continues  to  ver.  18.  The 
general  sense  is,  that  brotherly  love  is 
essential  to  the  Christian  character,  and 
that  he  who  does  not  possess  it  cannot 
be  a  Christian.  On  the  nature  and 
importance  of  brotherly  love  as  an  evi- 
dence of  piety,  see  Notes  on  John  xiii. 
34,  35. 

11.  For  this  is  the  message.  Marg., 
commandment.  In  the  received  text, 
this  is  cuyy6^'o  (a  message  brought)  ; 
in  several  MSS.,  and  in  later  editions,  it 
is  £rtayy£?a'a  {annunciation,  announce- 
ment) ;  an  order  given,  or  a  commaAd- 
ment.  Acts  xxiii.  21.  It  is  not  very 
material  which  reading  is  followed. 
The  word  command  or  rule  would  ex- 
press the  sense  with  sufficient  clear- 
ness. The  reference  is  to  the  law  given 
by  the  Saviour  as  a  permanent  direc- 
tion to  his  disciples.  ^  That  ye  heard 
from  the  beginning,  that  we  should 
love  one  another.  See  Notes  on  John 
xiii.  34,  35.  1  John  ii.  7. 

12.  Not  as  Cain.  Not  manifesting 
the  spirit  which  Cain  did.  His  was  a 
most  remarkable  and  striking  instance 
of  a  want  of  love  to  a  brother,  and  the 
case  was  well  adapted  to  illustrate  the 


brother.  And  wherefore  slew 
he  him?  Because  his  own  works 
were  evil,  and  his  brother's 
righteous. 

13  Marvel  not,  my  brethren, 
if  the  world  '  hate  you. 

b  Ge.  4.  4-8.  c  Jno.  15.  18,  19. 

propriety  of  the  duty  which  the  apostle 
is  enjoining.  See  Gen.  iv.  4 — 8,  IT  Who 
was  of  that  wicked  one.  Of  the  devil ; 
that  is,  he  was  under  his  influence,  and 
acted  from  his  instigation.  t  And 
V)herefore  slew  he  him  ?  Because  his 
own  works  were  evil,  and  his  brother^a 
righteous.  He  acted  under  the  influ- 
ence of  envy.  He  was  dissatisfied  that 
his  own  offering  was  not  accepted,  and 
that  his  brother's  was.  The  apostle 
seems  desirous  to  guard  those  to  whom 
he  wrote  against  the  indulgence  of  any 
feelings  that  were  the  opposite  of  love  ; 
from  any  thing  like  envy  toward  more 
highly  favoured  brethren,  by  showing 
to  what  this  would  lead  if  fairly  acted 
out,  as  in  the  case  of  Cain.  A  large 
part  of  the  crimes  of  the  earth  have 
been  caused,  as  in  the  murder  of  Abel, 
by  the  want  of  brotherly  love.  Nothing 
but  love  would  be  necessary  to  put  an 
end  to  the  crimes,  and  consequently  to 
a  large  part  of  the  misery,  of  the  world. 
13.  Marvel  not.  Do  not  think  it  so 
unusual,  or  so  little  to  be  expected,  as 
to  excite  astonishment.  ^  If  the  world 
hate  you.  The  emphasis  here  is  to  be 
placed  on  the  word  you.  The  apostle 
had  just  adverted  to  the  fact  that  Cain 
hated  Abel,  his  brother,  without  cause, 
and  he  says  that  they  were  not  to  deem 
it  strange  if  the  world  hated  them  in 
like  manner.  The  Saviour  (John  xv. 
17,  18)  introduced  these  subjects  in 
the  same  connection.  In  enjoining  the 
duty  of  brotherly  love  on  his  disciples, 
he  adverts  to  the  fact  that  they  must 
expect  to  be  hated  by  the  world,  and 
tells  them  to  remember  that  the  world 
hated  him  before  it  hated  them.  The 
object  of  all   this  was  to  show  mora 


364 


I.  JOHN. 


[A.  D.  90. 


14  We  know  that  we  have 
passed  from  death  unto  life,  be- 
cause we  love  the  brethren.  He 
'  that  loveth  not  his  brother, 
abideth  in  death. 


clearly  the  necessity  of  strong  and  ten- 
ler  mutual  affection  among  Christians, 
jjnce  they  could  hope  for  none  from 
-.he  world.  See  Notes  on  John  xv. 
18,  19. 

14.  We  hnoiv  that  we  have  passed 
from  death  unto  life.  From  spiritual 
death  (Notes,  Eph.  ii.  1)  to  spiritual 
life;  that  is,  that  we  are  true  Chris- 
tians. IT  Because  we  love  the  brethren. 
The  sentiment  here  is,  that  it  is  an  in- 
fallible evidejice  of  true  piety  if  we  love 
the  followers  of  Christ  as  such.  See 
this  sentiment  illustrated  in  the  Notes 
on  John  xiii.  35.  But  how  easy  it 
would  seem  to  be  to  apply  such  a  test 
of  piety  as  this  !  Who  cannot  judge 
accurately  of  his  own  feelings,  and  de- 
termine whether  he  loves  a  Christian 
because  he  bears  the  name  and  image 
of  the  Saviour — loves  him  the  more, 
just  in  proportion  as  he  bears  that 
image  1  Who  cannot,  if  he  chooses, 
look  beyond  the  narrow  bounds  of  his 
own  sect,  and  determine  whether  he  is 
pleased  with  the  true  Christian  charac- 
ter wherever  it  may  be  found,  and 
whether  he  would  prefer  to  find  his 
friends  among  those  who  bear  the 
nSme  and  the  image  of  the  Son  of  God, 
ihan  among  the  people  of  the  world  1 
The  Saviour  meant  that  his  followers 
should  be  known  by  this  badge  of  dis- 
cipleship  all  over  the  world  (John  xiii. 
34,  35) ;  John  says,  in  carrying  out 
the  sentiment,  that  Christians,  by  this 
test,  may  know  among  themselves  whe- 
ther they  have  any  true  religion.  1  He 
that  loveth  not  his  brother,  abideth  in 
death.  Remains  dead  in  sins  ;  that  is, 
he  has  never  been  converted.  Comp. 
Notes  on  ver.  6.  As  love  to  the  Chris- 
tian brotherhood  is  essential  to  true 
piety,  it  follows  that  he  who  has  not 
that  remains  unconverted,  or  is  in  a 


15  Whosoever  ''  hateth  his  bro- 
ther is  a  murderer  :  and  ye  know 
that  no  murderer  hath  eternal 
life  abiding  in  him. 

a  c.  2.  9,  11.  b  Mat.  3.  21,  22. 


state  of  spiritual  death.  He  is  by  na- 
ture dead  in  sin,  and  unless  he  has 
evidence  that  he  is  brought  out  of  that 
state,  he  remains  or  abides  in  it. 

15.  Whosoever  hateth  his  brother  is  a 
murderer,  &c.  That  is,  he  has  the  spirit 
of  a  murderer;  he  has  that  which,  if 
it  were  acted  out,  would  lead  him  to 
commit  murder,  as  it  did  Cain.  The 
private  malice,  the  secret  grudge,  the 
envy  which  is  cherished  in  the  heart, 
is  murderous  in  its  tendency,  and  were 
it  not  for  the  outward  restraints  of  hu- 
man laws,  and  the  dread  of  punish- 
ment, it  would  often  lead  to  the  act  of 
murder.  The  apostle  does  not  say 
that  he  who  hates  his  brother,  though 
he  does  not  in  fact  commit  murder,  is 
guilty  to  the  same  degree  as  if  he  had 
actually  done  it ;  but  he  evidently 
means  to  say  that  the  spirit  which 
would  lead  to  murder  is  there,  and  that 
God  will  hold  him  responsible  for  it. 
Nothing  is  wanting  but  the  removal 
of  outward  restraints  to  lead  to  the 
commission  of  the  open  deed,  and  God 
judges  men  as  he  sees  them  to  be  in 
their  hearts.  What  a  fearful  declara- 
tion then  is  this !  How  many  real 
murderers  there  are  on  the  earth  be- 
sides those  who  are  detected  and  pun- 
ished, and  besides  those  open  violators 
of  the  laws  of  God  and  man  who  go  at 
large  !  And  who  is  there  that  should 
not  feel  humbled  and  penitent  in  view 
of  his  own  heart,  and  grateful  for  that 
sovereign  mercy  which  has  restrained 
him  from  open  acts  of  guilt  :  for  who 
is  there  who  has  not  at  some  period  of 
his  life,  and  perhaps  often,  indulged  in 
feelings  of  hatred,  and  envy,  and  malice 
towards  others,  which,  if  acted  out, 
would  have  led  to  the  commission  of 
the  awful  crime  of  taking  human  life  1 
Any  man  may  well  shudder  at  the  re- 


A.  D.  90.]  CHAPTER  III. 

16  Hereby  "  perceive  we  the 
love   of  God,  because   he   laid 

a  Jno.  15.  13.     Ro.  5.  8. 


365 


membrance  of  the  secret  sins  of  his  own 
heart,  and  at  the  thought  of  what  he 
would  have  beon  but  for  the  restraining 
grace  of  God.  And  how  wonderful  is 
that  grace  which,  in  the  case  of  the 
true  Christian,  not  only  restrains  and 
checks,  but  which  effectually  subdues 
all  these  feelings,  and  implants  in  their 
phce  the  principles  of  love  ! 

1 6.  Hereby  perceive  lue  the  love  of 
God.  The  words  «  o/  God^  are  not  in 
thf!  original,  and  should  not  have  been 
introduced  into  the  translation,  though 
thty  are  found  in  the  Latin  Vulgate, 
an.l  in  the  Genevan  versions,  and  in 
one  manuscript.  They  would  natu- 
ral'y  convey  the  idea  that  God  laid 
down  his  life  for  us ;  or  that  God  him- 
self, in  his  divine  nature,  suffered.  But 
th  s  idea  is  not  expressed  in  this  pas- 
sa/re  as  it  is  in  the  original,  and  of 
coarse  no  argument  can  be  derived 
from  it  either  lo  prove  that  Christ  is 
God,  or  that  the  divine  nature  is  capa- 
ble of  suffering.  The  original  is  much 
more  expressive  and  emphatic  than  it 
is  with  this  addition :  '  By  this  we  know 
love ;'  that  is,  we  know  what  true  love 
is;  we  see  a  most  affecting  and  striking 
illustration  of  its  nature.  Love  itself — 
its  real  nature,  its  power,  its  sacrifices, 
its  influences,  was  seen  in  its  highest 
form,  when  the  Son  of  God  gave  him- 
self to  die  on  a  cross.  For  an  illustra- 
tion of  the  sentiment,  see  Notes  on 
John  iii.  16,  and  xv.  13.  ^  Because 
he  laid  down  his  life  for  us.  There 
can  be  no  doubt  that  the  Saviour  is 
here  referred  to,  though  his  name  is 
not  mentioned  particularly.  There  are 
several  instances  in  the  New  Testament 
where  he  is  mentioned  under  the  gen- 
eral appellation  '  Ae,'  as  one  who  was 
well  known,  and  about  whom  the 
writers  were  accustomed  to  speak. 
IT  And  we  ought  to  lay  down  our  lives 
for  the  brethren.  For  the  good  of 
31* 


down  his  life  for  us:  and  we 
ought  to  lay  down  our  lives  for 
the  brethren. 


our  fellow-Christians,  if  it  be  neces- 
sary. That  is,  circumstances  may  occur 
where  it  would  be  proper  to  do  it,  and 
we  ought  always  to  be  roady  to  do  it. 
The  spirit  which  led  the  Saviour  to 
sacrifice  his  life  for  the  good  of  the 
church,  should  lead  us  to  do  the  same 
thing  for  our  brethren  if  circumstances 
should  require  it.  That  this  is  a  cor- 
rect principle  no  one  can  doubt :  for 
(1.)  The  Saviour  did  it,  and  we  are 
bound  to  imitate  his  example,  and  to 
possess  his  spirit ;  (2.)  The  prophets, 
apostles,  and  martyrs  did  it,  laying 
down  their  lives  in  the  cause  of  truth, 
and  for  the  good  of  the  church  and  the 
world ;  and  (3.)  It  has  always  been 
held  that  it  is  right  and  proper,  in  cer- 
tain circumstances,  for  a  man  to  lay 
down  his  life  for  the  good  of  others. 
So  we  speak  of  the  patriot  who  sacri- 
fices his  life  for  the  good  of  his  country ; 
so  we  feel  in  the  case  of  a  shipwreck, 
that  it  may  be  the  duty  of  a  captain  to 
sacrifice  his  life  for  the  good  of  his 
passengers  and  crew ;  so  in  case  of  a 
pestilential  disease,  a  physician  should* 
not  regard  his  own  life,  if  he  may  save 
others;  and  so  we  always  hold  the 
man  up  to  honour  who  is  willing  to 
jeopard  his  own  life  on  noble  princi- 
ples of  self-denial  for  the  good  of  his 
fellow-men.  In  what  cases  this  should 
occur  the  apostle  does  not  state;  but 
the  general  principle  would  seem  to  be, 
that  it  is  to  be  done  when  a  greater 
good  would  result  from  our  self-sacri- 
fice than  from  carefully  guarding  our 
own  lives.  Thus,  in  the  case  of  a  pa- 
triot, his  death,  in  the  circumstance!*, 
might  be  of  greater  value  to  his  country 
than  his  life  would  be  ;  or,  his  exposing 
himself  to  death  a  greater  service  to 
his  country  than  it  would  be  if  that 
should  not  be  done.  Thus  the  Saviour 
laid  down  his  life  for  the  good  of  man- 
kind ;  thus  the  apostles  exposed  their 


866 


1.  JOHN. 


[A.D.90. 


17  But  "  whoso  hath  this  |  his  bowels  of  compassion  from 
world's  good,  and  seeth  his  bro-  him,  how  ^  dwelleth  the  love  of 
ther  have  need,  and  shutteth  up  God  in  him  1 


a  De.  15.  7. 


lives  to  constant  peril  in  extending  the 
principles  of  religion  ;  and  thus  the 
martyrs  surrendered  their  lives  in  the 
cause  of  the  church  and  of  truth.  In 
like  manner  we  ought  to  be  ready  to 
hazard  our  lives,  and  even  to  lay  them 
down,  if  in  that  way  we  may  promote 
the  cause  of  truth,  and  the  salvation  of 
sinners,  or  serve  our  Christian  brethren. 
In  what  way  this  injunction  was  un- 
derstood by  the  primitive  Christians, 
may  be  perceived  from  what  the  world 
is  reported  to  have  said  of  them  (Ter- 
tuU.  Apol.  c.  39),  "  Behold,  how  they 
love  one  another ;  they  are  ready  to 
die  for  one  another."  So  Eusebius 
(Eccl.  Hist.  vii.  22)  says  of  Christians, 
that  '  in  a  time  of  plague  they  visited 
one  another,  and  not  only  hazarded 
their  lives,  hut  actually  lost  them  in 
their  zeal  to  preserve  the  lives  of  others.' 
We  are  not  indeed  to  throw  away  our 
lives ;  we  are  not  to  expose  them  in  a 
rash,  reckless,  imprudent  manner;  but 
when,  in  the  discharge  of  duty,  we  are 
*  placed  in  a  situation  where  life  is  ex- 
posed to  danger,  we  are  not  to  shrink 
from  the  duty,  or  to  run  away  from  it. 
Perhaps  the  following  would  embrace 
the  principal  instances  of  the  duty  here 
enjoined  by  the  apostle  :  (1.)  We  ought 
to  have  such  love  for  the  church  that 
we  should  be  willing  to  die  for  it,  as  a 
patriot  is  willing  to  die  for  his  country  ; 
(2.)  We  ought  to  have  such  love  for 
Christians  as  to  be  willing  to  jeopard 
our  lives  to  aid  them — as  in  case  of  a 
pestilence  or  plague,  or  when  they  are 
in  danger  by  fire,  or  flood,  or  foes;  (3.) 
We  ought  to  have  such  love  for  the 
truth  as  to  be  willing  to  sacrifice  our 
lives  rather  than  deny  it;  (4.)  We 
ought  to  have  such  love  for  the  cause 
of  our  Master  as  to  be  willing  to  cross 
oceans,  and  snows,  and  sands  ;  to  visit 
distant  and  barbarous  regions,  though 


at  imminent  risk  of  our  lives,  and 
though  with  the  prospect  that  we  shall 
never  see  our  country  again  ;  (.5.)  We 
ought  to  have  such  love  for  the  church 
that  we  shall  engage  heartily  and  con- 
stantly in  services  of  labour  and  self- 
sacrifice  on  its  account,  until,  our  work 
being  done,  exhausted  nature  shall 
sink  to  rest  in  the  grave.  In  one 
word,  we  should  regard  ourselves  as 
devoted  to  the  service  of  the  Redeem«r, 
living  or  dying  to  be  found  engaged  in 
his  cause.  If  a  case  should  actually 
occur  where  the  question  would  arise 
whether  a  man  would  abandon  his 
Christian  brother  jpr  die,  he  ought  not 
to  hesitate  ;  in  all  cases  he  should  re- 
gard his  life  as  consecrated  to  the  cause 
of  Zion  and  its  friends.  Once,  in  the 
times  of  primitive  piety,  there  was 
much  of  this  spirit  in  the  world  ;  how 
little,  it  is  to  be  feared,  does  it  prevail 
now  ! 

17.  But  whoso  hath  this  loorlcTs 
good.  Has  property  —  called  *  this 
world's  good,'  or  a  good  pertaining  to 
this  world,  because  it  is  of  value  to  us 
only  as  it  meets  our  wants  this  side  the 
grave ;  and  perhaps  also  because  it  is 
sought  supremely  by  the  men  of  the 
world.  The  general  meaning  of  this 
verse,  in  connection  with  the  previous 
verse,  is,  that  if  we  ought  to  be  willing 
to  lay  down  our  lives  for  others,  we 
ought  to  be  willing  to  make  those  com- 
paratively smaller  sacrifices  which  are 
necessary  to  relieve  them  in  their  dis- 
tresses; and  that  if  we  are  unwilling 
to-  do  this,  we  can  have  no  evidence 
that  the  love  of  God  dwells  in  us. 
t  And  seeth  his  brother  have  need. 
Need  of  food,  of  raiment,  of  shelter; 
or  sick,  and  poor,  and  unable  to  provide 
for  his  own  wants  and  those  of  his  fa- 
mily. *|I  And  shutteth  up  his  bowels 
of  compassion  Jrom  him.   The  bowels, 


A.  J.  90.]  CHAPTER  III. 

18  My  little  children,  let  *  us 
not  love  in  word,  neither  in 
tongue ;  but  in  deed  and  in 
truth. 

a  Eze.  33. 31.  Ro.  12. 9.  Ja.  2. 15, 16.  1  Pe.  1.  22. 

or  upper  viscera,  embracing  the  heart, 
and  the  region  of  the  chest  generally, 
are  in  the  Scriptures  represented  as  the 
seat  of  mercy,  piety,  compassion,  be- 
cause when  the  mind  feels  compassion 
it  is  that  part  which  is  affected.  Comp. 
Notes  on  Isa.  xvi.  11.  ^  How  dwell- 
eth  the  love  of  God  in  him?  How 
can  a  man  love  God  who  does  not  love 
those  who  bear  his  image  1  See  Notes 
on  ch.  iv.  20.  On  the  general  senti- 
ment here,  see  Notes  on  James  ii.  14 
— 16.  The  meaning  is  plain,  that  we 
cannot  have  evidence  of  piety  unless 
we  are  ready  to  do  good  to  others,  es- 
pecially to  our  Christian  brethren.  See 
Notes  on  Matt.  xxv.  45,  and  Gal.  vi. 
10. 

18.  My  little  children,  let  us  not 
love  in  word,  neither  in  tongue.  By 
mere  profession  ;  by  merely  saying  that 
we  love  each  other.  See  1  Pet.  i.  22. 
1[  But  in  deed  and  in  truth.  In  such 
acts  as  shall  show  that  our  professed 
love  is  sincere  and  real.  Let  us  do  the 
deed  of  love,  whether  any  thing  is  said 
about  it  or  not.  See  Notes  on  Matt, 
vi.  3. 

19.  And  hereby.  Gr.  by  this:  that 
is,  by  the  fact  that  we  have  true  love 
to  others,  and  that  we  manifest  it  by  a 
readiness  to  make  sacrifices  to  do  them 
good.  1  We  know  that  we  are  of  the 
truth.  That  we  are  not  deceived  in 
what  we  profess  to  be ,  ihat  is,  that  we 
are  true  Christians.  To  be  of  the  truth 
stands  opposed  to  cherishing  false  and 
delusive  hopes.  IT  And  shall  assure 
our  hearts  before  him.  Before  God, 
or  before  the  Saviour.  In  the  margin, 
as  in  the  Greek,  the  word  rendered 
shall  assure,  is  persuade.  The  Greek 
word  is  used  as  meaning  to  persuade, 
e.  g.  to  the  reception  and  belief  of 
truth ;  then,  to  persuade  any  one  who 


367 

19  And  hereby  *  we  know  that 
we  are  of  the  truth,  and  shall  ' 
assure  our  hearts  before  him. 

20  For  if  our  heart  condemn 

a  Jno.  13.  35.  i  persuade. 

has  unkind  or  prejudiced  feelings  to- 
wards us,  or  to  bring  over  to  kind 
feelings,  to  conciliate,  and  thus  to  pa- 
cify or  quiet.  The  meaning  here  seems 
to  be,  that  we  shall  in  this  way  allay 
the  doubts  and  trouble  of  our  minds, 
and  produce  a  state  of  quiet  and  peace, 
to  wit,  by  the  evidence  that  we  are  of 
the  truth.  Our  consciences  are  often 
restless  and  troubled  in  view  of  past 
guilt;  but,  in  thus  furnishing  the  evi- 
dence of  true  piety  by  love  to  others, 
we  shall  pacify  an  accusing  mind,  and 
conciliate  our  own  hearts,  and  persuade 
or  convince  ourselves  that  we  are  truly 
the  children  of  God.  See  Rob.  Lex. 
sub  voce  Ttft^,  !•  b.  In  other  words, 
though  a  man's  heart  may  condemn 
him  as  guilty*,  and  though  he  knows 
that  God  sees  and  condemns  the  sins 
of  his  past  life,  yet  the  agitations  and 
alarms  of  his  mind  may  be  calmed 
down  and  soothed  by  evidence  that  he 
is  a  child  of  God,  and  that  he  will  not 
be  finally  condemned.  A  true  Chris- 
tian does  not  attempt  to  conceal  the 
fact  that  there  is  much  for  which  his 
own  heart  and  conscience  might  justly 
accuse  him,  but  he  finds,  notwithstand- 
ing all  this,  evidence  that  he  is  a  child 
of  God,  and  he  is  persuaded  that  all 
will  be  well. 

20.  For  if  our  heart  condemn  us. 
We  cannot  hope  for  peace  from  any 
expectation  that  our  own  hearts  will 
never  accuse  us,  or  that  we  ourselves 
can  approve  of  all  that  we  have  done. 
The  reference  here  is  not  so  much  to 
our  past  Uves,  as  to  our  present  conduct 
and  deportment.  The  object  is  to  in- 
duce Christians  so  to  live  that  their 
hearts  will  not  condemn  them  for 
any  secret  sins,  while  the  outward  de. 
portment  may  be  unsullied.  The  gen 
eral  sentiment  is,  that  if  they  should 


I.  JOHN. 


i  .  90, 


us,  God  is  greater  than  our  heart, 
and  knoweth  all  things. 

21  Beloved,  if  our  heart  "con- 


Job  27.  6.    Ps.  101.  2. 


He.  10.  22. 


80  live  that  their  own  hearts  would 
condemn  them  for  present  insincerity 
and  hypocrisy,  they  could  have  no 
hope  of  peace,  for  God  knows  all  that 
is  in  the  heart.  In  view  of  the  past, 
—  when  the  heart  accuses  us  of  what 
we  have  done  —  we  may  find  peace  by 
such  evidences  of  piety  as  shall  allay 
the  troubles  of  an  agitated  soul  (ver.  9), 
but  we  cannot  have  such  peace  if  cur 
hearts  condemn  us  for  the  indulgence 
of  secret  sins,  now  that  we  profess  to 
be  Christians.  If  our  hearts  condemn 
us  for  present  insincerity,  and  for  secret 
sins,  we  can  never  '  persuade'  or  soothe 
them  by  any  external  act  of  piety.  In 
view  of  the  consciousness  of  past  guilt, 
we  may  find  peace;  we  can  find  none 
if  there  is  a  present  purpose  to  indulge 
in  sin.  IF  God  is  greater  than  our 
heart,  and  knoweth  all  things.  We 
cannot  hope  to  find  peace  by  hiding 
any  thing  from  his  view,  or  by  any  sup- 
position that  he  is  not  acquainted  with 
the  sins  for  which  our  consciences  trou- 
ble us.  He  knows  all  the  sins  of  which 
we  are  conscious,  and  sees  all  their 
guilt  and  aggravation  as  clearly  as  we 
do.  He  knows  more  than  this.  He 
knows  all  the  sins  which  we  have  forgot- 
ten ;  all  those  acts  which  we  endeavour 
to  persuade  ourselves  are  not  sinful,  but 
which  are  evil  in  his  sight ;  and  all 
those  aggravations  attending  our  sins 
which  it  is  impossible  for  us  fully  and 
distinctly  to  conceive.  He  is  more  dis- 
posed to  condemn  sin  than  we  are ;  he 
looks  on  it  with  less  allowance  than 
we  do.  We  cannot  hope,  then,  for  a 
calm  mind  in  any  supposition  that  God 
does  not  see  our  sins  as  clearly  as  we 
do,  or  in  any  hope  that  he  will  look  on 
them  with  more  favour  and  indulgence. 
Peace  cannot  be  found  in  the  indul- 
gence of  sin  in  the  hope  that  God  will 
not  perceive  or  regard  it ;  for  we  can 


demn  us  not,  then  h;  /  we  con- 
fidence ^  toward  God 

22  And  whatsoev  we  ask, 

c  Ps.  145.  18,  19.    Pr.  IT    »i.  Mar.  11.  24. 


sooner  deceive  ours^  tts  than  we  can 
him ;  and  while,  therefore  (ver.  19),  in 
reference  to  the  past,  we  can  only  '  per- 
suade' our  hearts,  or  soothe  their  agi- 
tated feelings  by  evidence  that  we  are 
of  the  truth  now,  and  that  our  sins  are 
forgiven  ;  in  reference  to  the  present 
and  the  future,  the  heart  can  be  kept 
calm  only  by  such  a  course  of  life  that 
our  own  hearts  and  our  God  shall  ap- 
prove the  manner  in  which  we  live. 

21.  Beloved,  if  our  heart  condemri 
us  not.  If  we  so  live  as  to  have  an 
approving  conscience ;  that  is,  if  we 
indulge  in  no  secret  sin ;  if  we  discharge 
faithfully  every  known  duty  ;  if  we 
submit  wilhoijt  murmuring  to  all  the 
allotmentsof divine  Providence.  ITThen 
have  we  confidence  toward  God.  Comp. 
Notes  on  ver.  19  ;  ch.  i.  28.  Acts  xxiv. 
16.  The  apostle  evidently  does  not 
mean  that  we  have  confidence  towards 
God  on  the  ground  of  what  we  do,  as 
if  it  were  meritorious,  or  as  if  it  consti- 
tuted a  claim  to  his  favour ;  but  that 
we  may  so  live  as  to  have  evidence  of 
personal  piety,  and  that  we  may  look 
forward  with  a  confident  hope  that  we 
shall  be  accepted  of  him  in  the  great 
day.  The  word  here  rendered  confi- 
dence (Ttap'jTjffiav)  means  properly  bold- 
ness ;  usually  boldness  or  openness  in 
speaking  our  sentiments.  See  Notes 
on  ch.  ii.  28.  The  confidence  or  bold- 
ness which  we  have  towards  our  Maker 
is  founded  solely  on  the  evidence  that 
he  will  graciously  accept  us  as  pardoned 
sinners  ;  not  in  the  belief  that  we  de- 
serve his  favour. 

22.  And  whatsoever  we  ask,  we  re- 
ceive of  him.  If  we  are  truly  his  chil- 
dren, and  ask  in  a  proper  manner.  Sea 
Notes  on  Malt.  vii.  7.  Comp.  Mark 
xi.  24.  Luke  xi.  9  ;  xviii.  1.  seq.  John 
xiv.  13;  XV.  7.  1  John  v.  14.  The 
declaration  here  made  must  be  under 


A.  D.  90.]  •  CHAPTER  III. 

we  receive  of  him,  because  we 
keep  his  commandments,  and  do 
those  things  that  are  pleasing  in 
his  sight. 

23  And  this"  is  his  command- 
ment, That  we  should  believe 
on  the  name  of  his  Son  Jesus 


a  De.  18.  15-19. 
&Jno.  14.23;  15.  10. 


Jno.  14. 1. 
c  Ro.  8. 


14. 


stood  with  these  limitations:  (1.)  That 
we  ask  in  a  proper  manner,  James  iv. 
3  ;  and  (2.)  That  the  thing  asked  shall 
bo  such  as  it  will  be  consistent  for  God 
to  give ;  that  is,  such  as  he  shall  see  to 
be  best  for  us.  1  John  v.  14.  See 
Notes  on  this  latter  passage,  t  Be- 
cause we  keep  his  commandments.  Not 
that  this  is  the  meritorious  ground  of 
our  being  heard,  but  that  it  furnishes 
evidence  that  we  are  his  children,  and 
he  hears  his  children  as  such.  IT  And 
do  those  things  that  are  pleasing  in 
his  sight.  As  a  parent  is  disposed  to 
bestow  favours  on  obedient,  affectionate, 
and  dutiful  children,  so  God  is  on  those 
who  please  him  by  their  obedience  and 
submission  to  his  will.  We  can  have 
no  hope  that  he  will  hear  us  unless  we 
do  so  live  as  to  please  him. 

23.  And  this  it  his  commandment. 
Hifi  commandment  by  way  of  eminence ; 
the  leading,  principal  ihing  which  he 
enjoins  on  us ;  the  commandment 
which  lies  at  the  foundation  of  all  true 
obedience.  H  That  we  should  believe 
on  the  name  of  his  Son,  Jesus  Christ. 
See  Notes  on  Mark  xvi.  16.  Comp. 
John  xvi.  1.  Acts  xvi.  31.  IT  And 
love  one  another,  &c.  This  follows 
from  the  other,  and  hence  they  are 
mentioned  as  together  constitutimg  his 
commandment.     Notes,  John  xiii.  35. 

24.  And  he  that  keepeth  his  com- 
mandments, &c.  See  Notes  on  John 
xiv.  23.  t  -^nd  hereby  we  knoufthat 
he  abideth  in  us.  That  is,  this  is  an- 
other certain  evidence  that  we  are  true 
Christians.  The  Saviour  had  promised 
(John  liv.  23)  that   he  would   come 


Christ,  and  love  one  another,  as 
he  gave  us  commandment. 

24  And  he  *  that  keepeth  his 
commandments  dwelleth  in  him, 
and  he  in  him.  And  hereby  '  we 
know  that  he  abideth  in  us,  by 
the  Spirit  which  he  hath  given 
us. 


and  take  up  his  abode  with  his  people. 
John  says  that  we  have  proof  that  he 
does  this  by  the  Spirit  which  he  has 
given  us.  That  is,  the  Holy  Spirit  is 
imparted  to  his  people  to  enlighten 
their  minds  ;  to  elevate  their  affections ; 
to  sustain  them  in  times  of  trial ;  to 
quicken  them  in  the  performance  of 
duty  ;  and  to  imbue  them  with  the 
temper  and  spirit  of  the  Lord  Jesus. 
When  these  effects  exist,  we  may  be 
certain  that  the  Spirit  of  God  is  with 
us ;  for  these  are  the  «  fruits  of  that 
Spirit,'  or  these  are  the  effects  which 
he  produces  in  the  lives  of  men.  Comp. 
Notes  on  Gal.  v.  22,  23.  On  the  evi- 
dence of  piety  here  referred  to,  see 
Notes  on  Rom.  viii.  9,  14,  16.  No 
man  can  be  a  true  Christian  in  whom 
that  Spirit  does  not  constantly  dwell, 
or  to  whom  he  is  not  <  given.'  And 
yet  no  one  can  determine  that  the 
Spirit  dwells  in  him,  except  by  the 
effects  produced  in  his  heart  and  life. 
In  the  following  chapter,  the  apostle 
pursues  the  subject  suggested  here,  and* 
shows  that  we  should  examine  our- 
selves closely,  to  see  whether  the  <  Spirit' 
to  which  we  trust  as  furnishing  evi. 
dence  of  piety,  is  truly  the  Spirit  of 
God,  or  is  a  spirit  of  delusion. 

CHAPTER  IV. 

AXALTSIS    OF    THE    CHAPTER. 

There  are  two  principal  subjects  dis- 
cussed in  this  chapter: 

I.  The  method  by  which  we  may 
determine  that  we  have  the  Spirit  of 
God.  vs.  1 — 6.  The  apostle  had  said 
(ch.  iii.  24),  that  it  could  be  determined 


370 


I.  JOHN. 


[A.D.  90. 


CHAPTER  IV. 

BELOVED,  believe  "  not  every 
spirit,  but  try  *  the   spirits 

a  Je.  29. 8.      Mat.  24.  4. 

that  God  dwells  in  them  by  the  Spirit 
which  he  has  given  them  ;  but  as  it  is 
probable  that  the  teachers  of  error,  the 
persons  whom  John  regarded  as  <  anti- 
christ' (eh.  ii.  18,  19),  would  lay  claim 
to  the  same  thing,  it  was  important  to 
know  how  it  could  be  ascertained  that 
the  Spirit  of  God  had  been  really  given 
to  them,  or  how  it  could  be  determined 
that  the  spirit  that  was  in  them  was  not 
the  spirit  of  ant'christ,  the  very  thing 
against  which  he  would  guard  them. 
In  doing  this  he  (1.)  Cautions  them 
against  trusting  to  every  kind  of  spirit, 
or  supposing  that  every  spirit  which 
animated  even  the  professed  friends  of 
religion  was  the  Spirit  of  God.  ver.  1 ; 
and  (2.)  He  shows  them  how  it  might 
be  determined  that  they  had  really  the 
Spirit  of  God,  or  what  would  be  the 
effect  of  the  influences  of  the  Spirit  on 
the  mind.  This  evidence  consisted  of 
the  following  things  :  (a)  They  had 
the  Spirit  of  God  who  confessed  that 
Jesus  Christ  had  come  in  the  flesh,  ver. 
2 ;  (b)  they  who  denied  that,  had  not 
the  Spirit  of  God,  and  the  denial  of 
this  was  the  real  spirit  of  antichrist, 
ver.  3  ;  (c)  they  who  had  the  Spirit  of 
God  had  not  the  spirit  of  this  world, 
vs.  4,  5 ;  and  (d)  they  who  had  the 
•  Spirit  of  God  would  hear  those  who 
were  his  apostles,  or  who  were  sent  by 
him.  ver.  6. 

II.  The  duty,  power,  and  influence 
of  love.  -vs.  7 — 21.  This  is  a  favourite 
subject  with  John,  and  he  here  con- 
siders it  at  length,  as  a  subject  that 
was  essential  in  determining  the  evi- 
dences of  piety.  The  duty  and  value 
of  love  are  enforced  by  the  following 
considerations  :  (I.)  Love  has  its 
origin  in  God,  and  every  one  who  has 
true  love  is  born  of  God.  vs.  7,  8.  (2.) 
God  has  shown  his  great  love  to  us  by 
having  given  his  Son  to  die  for  us,  and 


whether  they  are  of  God ;  be- 
cause '  many  false  prophets  are 
gone  out  into  the  world. 


b  1  Th.  5.  21.    Re.  2.  2. 


c  2  Pe.  2.  1. 


as  he  has  so  loved  us,  we  ought  also  to 
love  one  another,  vs.  9 — 11.  (3')^^ 
we  love  one  another,  it  furnishes  the 
best  evidence  that  God  dwells  in  us. 
vs.  12 — 15.  (4.)  God  is  love,  and  if 
we  have  true  love  we  dwell  in  him,  and 
he  dwells  in  us.  ver.  16.  (5.)  Love 
will  furnish  us  great  advantage  in  the 
day  of  judgment,  by  giving  us  confi- 
dence when  we  come  before  him.  ver. 

17.  (6.)  Love  will  cast  out  all  fear, 
and  will  make  our  minds  calm  in  view 
of  the  events  which  are  to  come.  ver. 

18.  (7.)  The  very  fact  that  he  has 
first  manifested  his  love  to  us  should 
lead  us  to  the  exercise  of  love.  ver.  19. 
(8.)  A  man  cannot  truly  love  God  and 
yet  hate  his  brother,  ver.  20 ;  and  (9.) 
It  is  the  solemn  command  of  God  that 
he  who  loves  God  should  love  his  bro- 
ther also. 

1.  Beloved,  believe  not  every  spirit. 
Do  not  confide  implicitly  in  every  one 
who  professes  to  be  under  the  influence 
of  the  Holy  Spirit.  Comp.  Matt.  xxiv. 
4,  5.  The  true  and  the  false  teachers 
of  religion  alike  claimed  to  be  under 
the  influence  of  the  Spirit  of  God,  and 
it  was  of  importance  that  all  such  pre- 
tensions should  be  examined.  It  was 
not  to  be  admitted,  because  any  one 
claimed  to  have  been  sent  from  God, 
that  therefore  he  was  sent.  Every  such 
claim  should  be  subjected  to  the  proper 
proof  before  it  was  conceded.  All  pre- 
tensions to  divine  inspiration,  or  to 
being  authorized  teachers  of  religion, 
were  to  be  examined  by  the  proper 
tests,  because  there  were  many  false 
and  delusive  teachers  who  set  up  such 
claims  in  the  world.  IT  But  try  the 
■spirits  whether  they  are  of  God.  There 
were  those  in  the  early  Christian  church 
who  had  the  gift  of  '  discerning  spirits' 
(see  Notes  on  1  Cor.  xii.  10),  but  it  is 
1  not  certain  that  the  apostle  refers  here 


A.  D.  90.] 


CHAPTER  IV. 


:m 


2  Hereby  know  ye  the  Spirit 
of  God  :  Every  "*  spirit  that  con- 

a  1  Co.  12.  3. 


to  any  such  supernatural  power.  It  is 
more  probable,  as  he  addresses  this  com- 
mand to  Christians  in  general,  that  he 
refers  to  the  ability  of  doing  this  by  a 
comparison  of  the  doctrines  which  they 
professed  to  hold  with  what  was  re- 
vealed, and  by  the  fruits  of  their  doc- 
trines in  their  lives.  If  they  taught 
what  God  had  taught  in  his  word,  and 
if  their  lives  corresponded  with  his  re- 
quirements, and  if  their  doctrines  agreed 
with  what  had  been  inculcated  by  those 
who  were  admitted  to  be  true  apostles 
(ver.  6),  they  were  to  receive  them  as 
what  they  professed  to  be.  If  not,  they 
were  to  reject  them,  and  hold  them  to 
be  impostors.  It  may  be  remarked  that 
it  is  just  as  proper  and  as  important  now 
to  examine  the  claims  of  all  who  pro- 
fess to  be  teachers  of  religion,  as  it  was 
then.  In  a  matter  so  momentous  as 
religion,  and  where  there  is  so  much  at 
stake,  it  is  important  that  all  preten- 
sions of  this  kind  should  be  subjected 
to  a  rigid  examination.  No  man  should 
be  received  as  a  religious  teacher  with- 
out the  clearest  evidence  that  he  has 
come  in  accordance  with  the  will  of 
God,  nor  unless  he  inculcates  the  very 
truth  which  God  has  revealed.  See 
Notes  on  Isa.  viii.  20,  and  Acts  xvii.  1 1. 
IT  Because  many  false  prophets  are 
gone  out  into  the  world.  The  word 
prophet  is  often  used  in  the  New  Tes- 
tament to  denote  religious  instructors 
or  preachers.  See  Notes  on  Rom.  xii.  6. 
Comp.  Notes  on  2  Pet.  ii.  1.  Such 
false  teachers  evidently  abounded  in  the 
times  here  referred  to.  See  Notes  on 
ch.  ii.  18.  The  meaning  is,  that  many 
had  gone  out  into  the  world  pretending 
to  be  true  teachers  of  religion,  but  who 
inculcated  most  dangerous  doctrines, 
and  it  was  their  duty  to  be  on  their 
guard  against  them,  for  they  had  the 
very  spirit  of  antichrist,  ver.  3. 

2.  Hereby.     Gr.  'By  this ;'  that  is, 


fesseth  that  Jesus  Christ  is  come; 
in  the  flesh,  is  of  God : 


by  the  test  which  is  immediately  speci- 
fied, t  Know  ye  the  Spirit  of  God. 
You  may  discern  who  are  actuated  by 
the  Spirit  of  God.  IT  Every  spirit. 
Every  one  professing  to  be  under  the 
influence  of  the  Spirit  of  God.  The 
apostle  uses  the  word  spirit  here  with 
reference  to  the  person  who  made  the 
claim,  on  the  supposition  that  every 
one  professing  to  be  a  religious  teacher 
was  animated  by  some  spirit  or  foreign 
influence,  good  or  bad.  If  the  Spirit 
of  God  influenced  them,  they  would 
confess  that  Jesus  Christ  had  come  in 
the  flesh ;  if  some  other  spirit,  the 
spirit  of  error  and  deceit,  they  would 
deny  this.  ^I  That  confesseth.  That 
is,  that  makes  a  proper  acknowledg- 
ment of  this ;  that  inculcates  this  doc- 
trine, and  that  gives  it  a  due  place  and 
prominence  in  his  instructions.  It  can- 
not be  supposed,  that  a  mere  statement 
of  this  in  words  would  show  that  they 
were  of  God  in  the  sense  that  they 
were  true  Christians,  but  the  sense  is, 
that  if  this  constituted  one  of  the  doc- 
trines which  they  held  and  taught,  it 
would  show  that  they  were  advocates 
of  truth,  and  not  apostles  of  error.  If 
they  did  not  do  this  (ver.  3),  it  would 
be  decisive  in  regard  to  their  character 
and  claims.  IF  That  Jesus  Christ  is 
come  in  the  flesh.  Benson  and  some 
others  propose  to  render  this,  'That 
Jesus,  who  came  in  the  flesh,  is  the 
Christ.'  But  this  is  liable  to  serious 
objections.  (1.)  It  is  not  the  obvious 
interpretation;  (2.)  It  is  unusual  to  say 
that  ^  Jesus  had  come  in  the  flesh,* 
though  the  expression  '  the  Son  of  God 
has  come  in  the  flesh,'  or  '  God  was 
manifested  in  the  flesh,'  would  be  in 
accordance  with  the  usage  of  the  New 
Testament;  (3.)  This  would  not,  pro- 
bably, meet  the  real  point  in  the  case. 
The  thing  denied  does  not  appear  to 
have  been  that  Jesus  was  the  Messiah, 


372 


3  And  every  spirit  that  confes- 
seth  not  that  Jesus  Christ  is  come 
in  the  flesh,  is  not  of  God :  and 
this  is  that  spirit  of  antichrist, 


I.  JOHN.  [A.D.  90. 

whereof  ye  have  heard  that  it 
should  come ;  and  even  now  al- 
ready is  it  in  the  world. 


for  their  pretending  to  be  Christian 
teachers  at  all  implied  that  they  ad- 
mitted this  ;  but  that  the  Son  of  God 
was  really  a  man,  or  that  he  actu- 
ally assumed  human  nature  in  perma- 
nent union  with  the  divine.  The  point 
of  the  remark  made  by  the  apostle  is, 
that  the  acknowledgment  was  to  be 
that  Christ  assumed  human  nature ; 
that  he  was  really  a  man  as  he  appeared 
to  be ;  or  that  there  was  a  real  incar- 
nation, in  opposition  to  the  opinion 
that  he  came  in  appearance  only,  or 
that  he  merely  seemed  to  be  a  man,  and 
to  suffer  and  die.  That  this  opinion 
was  held  by  many,  see  the  Intro.  §  3. 2. 
It  is  quite  probable  that  the  apostle  here 
refers  to  such  sentiments  as  those  which 
were  held  by  the  Docetse,  and  that  he 
meant  to  teach  that  it  was  indispensa- 
ble to  proper  evidence  that  any  one 
came  from  God,  that  he  should  main- 
tain that  Jesus  was  truly  a  man,  or 
that  there  was  a  real  incarnation  of  the 
Son  of  God.  John  always  regarded 
this  as  a  very  important  point,  and 
often  refers  to  it.  John  xix.  34,  35 ; 
XX.  25 — 27.  1  John  v.  6.  It  is  as  im- 
portant to  be  held  now  as  it  vpas  then, 
for  the  fact  that  there  was  a  real  incar- 
nation is  essential  to  all  just  views  of 
the  atonement.  If  he  was  not  truly  a 
man  ;  if  he  did  not  literally  shed  his 
blood  on  the  cross,  of  course  all  that 
was  done  was  in  appearance  only,  and 
the  whole  system  of  redemption  as  re- 
vealed was  merely  a  splendid  illusion. 
There  is  little  danger  that  this  opinion 
will  be  held  now,  for  those  who  depart 
from  the  doctrine  laid  down  in  the  New 
Testament  in  regard  to  the  person  and 
work  of  Christ,  are  more  disposed  to 
embrace  the  opinion  that  he  was  a 
mere  man  ;  but  still  it  is  important  that 
the  truth  that  he  was  truly  incarnate 
■hould  be  held  up  constantly  before  the 


mind,  for  in  no  other  way  can  we  ob 
tain  just  views  of  the  atonement.  ^  Is 
of  God.  This  does  not  necessarily 
mean  that  every  one  who  confessed 
this  was  personally  a  true  Christian, 
for  it  is  clear  that  a  doctrine  might  be 
acknowledged  to  be  true,  and  yet  that 
the  heart  might  not  be  changed  ;  nor 
does  it  mean  that  the  acknowledgment 
of  this  truth  was  all  which  it  was  es- 
sential to  be  believed  in  order  that 
one  might  be  recognized  as  a  Chris- 
tian ;  but  it  means  that  it  was  essential 
that  this  truth  should  be  admitted  by 
every  one  who  truly  came  from  God. 
They  who  taught  this  held  a  truth 
which  he  had  revealed,  and  which 
was  esssential  to  be  held  ;  and  they 
thus  showed  that  they  did  not  belong 
to  those  to  whom  the  name  '  anti- 
christ' could  be  properly  given.  Still, 
whether  they  held  this  doctrine  in  such 
a  sense,  and  in  such  connection  with 
other  doctrines,  as  to  show  that  they 
were  sincere  Christians,  was  quite  an- 
other question,  i^r  it  is  piain  that  a  man 
may  hold  and  teach  the  true  doctrines 
of  religion,  and  yet  have  no  evidence 
that  he  is  a  child  of  God. 

3.  And  every  spirit  that  confesseth 
not,  &c.  That  is,  this  doctrine  is  es- 
sential to  the  Christian  system,  and  ho 
who  does  not  hold  it  cannot  be  regarded 
either  as  a  Christian,  or  recognized  as 
a  Christian  teacher.  If  he  was  not  at 
man,  then  all  that  occurred  in  his  life, 
in  Gethsemane,  and  on  the  cross,  was 
in  appearance  only,  and  was  assumed 
only  to  delude  the  senses.  There  were 
no  real  sufferings;  there  was  no  shed- 
ding of  blood  ;  there  was  no  death  on 
the  cross,  and,  of  course,  there  was  no 
atonement.  A  mere  show,  an  appear- 
ance assumed,  a  vision,  could  not  make 
atonement  for  sin  ;  and  a  denial,  there- 
fore   of  the  doctrine  that  the  Son  o. 


A.D.90.] 


CHAPTER  IV. 


4  Ye  are  of  God,  little  chil- 
dren, and  have  overcome  "  them  : 
because  greater  is  he  that  is  in 
you,  than  he  that  is  in  the  world. 


God  had  come  in  the  flesh  was  in  fact 
a  denial  of  the  doctrine  of  expiation  for 
sin.  The  Latin  Vulgate  here  reads  qui 
solvit  Jesiim,  'who  dissolves  or  divides 
Jesus;'  and  Socrates  (H.  E.  vii.  32) 
says  that  in  the  old  copies  of  the  New 
Testament  it  is  written  6'  ?Uf  t  tbv  ^Iraovvt 
'  who  dissolves  or  divides  Jesus  ;'  that 
is,  who  separates  his  true  nature  or 
person,  or  who  supposes  that  there  were 
two  Christs,  one  in  appearance,  and 
one  in  reality.  This  reading  was  early 
found  in  some  MSS.,  and  is  referred  to 
by  many  of  the  fathers  (see  Wetstein), 
but  it  has  no  real  authority,  and  was 
evidently  introduced,  perhap5  at  first 
from  a  marginal  note,  to  oppose  the 
prevailing  errors  of  the  times.  The 
common  reading,  '  who  confesseth  not,' 
is  found  in  all  the  Gr.  MSS.,  in  the 
Syriac  versions,  in  the  Arabic,  and,  as 
Lvicke  says,  the  other  reading  is  mani- 
festly of  Latin  origin.  The  common 
reading  in  the  text  is  that  which  is  sus- 
tained by  authority,  and  is  entirely  in 
accordance  with  the  manner  of  John. 
^  And  this  is  that  spirit  of  antichrist. 
This  is  one  of  the  things  which  char- 
acterize antichrist.  John  here  refers 
not  to  an  individual  who  should  be 
known  as  antichrist,  but  to  a  class  of 
persons.  This  does  not,  however,  for- 
bid the  idea  that  there  might  be  some 
one  individual,  or  a  succession  of  per- 
sons in  the  church,  to  whom  the  name 
might  be  applied  by  way  of  eminence. 
See  Notes  on  ch.  ii.  18.  Comp.  Notes 
on  3  Thess.  ii.  3,  seq.  IT  Whereof  ye 
have  heard  that  it  should  come.  See 
Notes  on  ch.  ii.  18. 

4.  Ye  are  of  God.  You  are  of  his 
family  ;  you  have  embraced  his  truth, 
and  imbibed  his  spirit.  IT  Little  chil- 
dren. Notes  on  ch.  ii.  1.  IT  And  have 
overcome  them.  Have  triumphed  over 
32 


373 

the   world : 


5  They  are   of 
therefore  speak  they  of  the  world, 
and  the  world  heareth  them. 

a  Ro.  8.  37. 


b  Jno.  3.  31. 


their  arts  and  temptations ;  their  en- 
deavours to  draw  you  into  error  and 
sin.  The  word  <  theni  in  this  place 
seems  to  refer  to  the  false  prophets  or 
teachers  who  collectively  constituted 
antichrist.  The  meaning  is,  that  ihey 
had  frustrated  or  thwarted  all  their 
attempts  to  turn  them  away  from  the 
truth.  IT  Because  greater  is  he  that  is 
in  you,  than  he  that  is  in  the  world. 
God,  who  dwells  in  your  hearts,  and 
by  whose  strength  and  grace  alone  you 
have  been  enabled  to  achieve  this  vic- 
tory, is  more  mighty  than  Satan  who 
rules  in  the  hearts  of  the  people  of  this 
world,  and  whose  seductive  arts  are 
seen  in  the  efforts  of  these  false  teach- 
ers. The  apostle  meant  to  say  that  it 
was  by  no  power  of  their  own  that 
they  achieved  this  victory,  but  it  was 
to  be  traced  solely  to  the  fact  that 
God  dwelt  among  them,  and  had  pre- 
served them  by  his  grace.  What 
was  true  then  is  true  now.  He  who 
dwells  in  the  hearts  of  Christians  by 
his  Spirit,  is  infinitely  more  mighty 
than  Satan,  '  the  ruler  of  the  darkness 
of  this  world,'  and  victory,  therefore, 
over  all  his  arts  and  temptations  may 
be  sure.  In  his  conflicts  with  sin, 
temptation,  and  error,  the  Christian 
should  never  despair,  for  his  God  will 
ensure  him  the  victory. 

5.  They  are  of  the  world.  This  wag 
one  of  the  marks  by  which  those  who 
had  the  spirit  of  antichrist  might  be 
known.  They  belonged  not  to  the 
church  of  God,  but  to  the  world.  They 
had  its  spirit ;  they  acted  on  its  princi- 
ples ;  they  lived  for  it.  Comp.  Notes 
on  ch.  ii.  15.  IT  Therefore  speak  they 
of  the  world.  Comp.  Notes  on  ch.  iii. 
31.  This  may  mean  either  that  their 
conversation  pertained  to  the  things  of 
this  worlc^,  or  that  they  were  wholly  in* 


374 


6  We  are  ot  God:  he  that 
knoweth  God,  heareth  us;  he 
that  is  not  of  God,  heareth  not 

fluenced  by  the  love  of  the  world,  and 
not  by  the  Spirit  of  God,  in  the  doc- 
trines which  they  taught.  The  general 
sense  is,  that  they  had  no  higher  ends 
and  aims  than  they  have  who  are  influ- 
eaced  only  by  worldly  plans  and  expec- 
tations. It  is  not  difficult  to  distinguish, 
even  among  professed  Christians  and 
Christian  teachers,  those  who  are  hea- 
venly in  their  conversation  from  those 
who  are  influenced  solely  by  the  spirit 
of  the  world.  "  Out  of  the  abundance 
of  the  heart  the  mouth  speaketh,"  and 
the  general  turn  of  a  man's  conversa- 
tion will  show  what  <  spirit  is  within 
him.'  ^  And  ike  world  heareth  them. 
The  people  of  the  world — the  gay,  the 
rich,  the  proud,  the  ambitious,  the  sen- 
sual, receive  their  instructions,  and  re- 
cognize them  as  teachers  and  guides, 
for  their  views  accord  with  their  own- 
See  Notes  on  John  xv.  1 9.  A  profess- 
edly religious  teacher  may  always  de- 
termine much  about  himself  by  know- 
ing what  class  of  people  are  pleased 
with  him.  A  professed  Christian  of 
any  station  in  life  may  determine  much 
about  his  evidences  of  piety,  by  asking 
himself  what  kind  of  persons  desire  his 
friendship,  and  wish  him  for  a  com- 
panion. 

6.  We  are  of  God.  John  here  doubt- 
less refers  to  himself,  and  to  those  who 
taught  the  same  doctrines  which  he  did. 
He  takes  it  for  granted  that  those  to 
whom  he  wrote  would  admit  this,  and 
argues  from  it  as  an  indisputable  truth. 
He  had  given  them  such  evidence  of 
this,  as  to  establish  his  character  and 
claims  beyond  a  doubt,  and  he  often 
refers  to  the  fact  that  he  was  what  he 
claimed  to  be,  as  a  point  which  was  so 
well  established  that  no  one  would  call 
it  in  question.  See  John  xix.  35  ;  xxi. 
24.  3  John  12.  Paul,  also,  not  unfre- 
quently  refers  to   the  same  thing-  re- 


I.  JOHN.  LA.  D.  90. 

us.  Hereby  "  know  we  the 
spirit  of  truth,  and  the  spirit  of 
error. 

a  Is.  8.  20. 


specting  himself;  to  the  fact  —  a  fact 
which  no  one  would  presume  to  call  in 
question,  and  which  might  be  regarded 
as  the  basis  of  an  argument — that  he 
and  his  fellow  apostles  were  what  they 
claimed  to  be.  Se?  1  Cor.  xv.  14,  15 
1  Thess.  ii.  1  — 11.  Might  not,  and 
ought  not,  all  Christians,  and  all  Chris- 
tian ministers,  so  to  live  that  the  same 
thing  might  be  assumed  in  regard  to 
them  in  their  intercourse  with  their  fel- 
low-men ;  that  their  characters  for  in- 
tegrity and  purity  might  be  so  clear  that 
no  one  would  be  disposed  to  call  them  in 
question  ?  There  are  such  men  in  the 
church  and  in  the  ministry  now ;  why 
might  not  all  be  such  1  ^  He  that 
knoweth  God,  heareth  us.  Every  one 
that  has  a  true  acquaintance  with  the 
character  of  God  will  receive  our  doc- 
trine. John  might  assume  this,  for  it 
was  not  doubted,  he  presumed,  that  he 
was  an  apostle,  and  a  good  man  ;  and 
if  this  were  admitted,  it  would  follow 
that  those  who  feared  and  loved  God 
would  receive  what  he  taught.  ^Here- 
by. By  this ;  to  wit,  by  the  manner 
in  which  they  receive  the  doctrines 
which  we  have  taught.  ^  Know  we 
the  spirit  of  truth,  and  the  spirit  of 
error.  We  can  distinguish  those  who 
embrace  the  truth  from  those  who  do 
not.  Whatever  pretensions  they  might 
set  up  for  piefy,  it  was  clear  that  if 
they  did  not  embrace  the  doctrines 
taught  by  the  true  apostles  of  God,  they 
could  not  be  regarded  as  his  friends; 
that  is,  as  true  Christians.  It  may  be 
added  that  the  same  test  is  applicable 
now.  They  who  do  not  receive  the 
plain  doctrines  laid  down  in  the  word 
of  God,  whatever  pretensions  they  may 
make  to  piety,  or  whatever  zeal  they 
may  evince  in  the  cause  which  they 
have  espoused,  can  have  no  well- 
founded  claims  to  the  name  Christian. 


A.D.90.] 


CHAPTER  IV. 


375 


7  Beloved,  let  us  love  "  one  !      8  He  that  loveth  nol,  know- 


another  :  for  love  is  of  God  ;  and 
every  one  that  loveth,  is  born  of 
God,  and  knoweth  God. 


One  of  the  clearest  evidences  of  true 
piety  is  a  readiness  to  receive  all  that 
God  has  taught.  Comp.  Matt,  xviii.  1 
—3.  Mark  x.  15.  James  i.  19—21. 

7.  Beloved,  let  us  love  one  another. 
This  verse  introduces  a  new  topic,  the 
consideration  of  which  occupies  the 
remainder  of  the  chapter.  See  the 
Analysis.  The  subject  is  one  on  which 
John  dwells  more  than  on  any  other — 
that  of  love.  His  own  character  pecu- 
liarly inclined  him  to  the  exercise  of  love, 
and  the  remarkable  affection  which 
the  Lord  Jesus  had  shown  for  him 
seems  to  have  had  the  effect  to  give 
this  grace  a  peculiar  prominence  in  his 
views  of  what  constituted  true  religion. 
Comp.  John  xiii.  23.  On  the  duty 
here  enjoined,  see  Notes  on  John  xiii. 
34,  35,  and  1  John  iii.  11,23.  IT  For 
love  is  of  God.  (1.)  All  true  love  has 
its  origin  in  God.  (2.)  Real  love  shows 
that  we  have  his  spirit,  and  that  we 
belong  to  him.  (3.)  It  assimHates  us 
to  God,  or  makes  us  more  and  more 
like  him.  What  is  here  said  by  the 
apostle  is  based  on  the  truth  of  what 
he  elsewhere  affirms  (ver.  8),  that  God 
is  love.  Hatred,  envy,  wrath,  malice, 
all  have  their  source  in  something  else 
than  God.  He  neither  originates  them, 
commends  them,  nor  approves  them. 
IF  And  every  one  that  loveth,  is  born 
of  God.  Is  a  regenerated  man.  That 
is,  every  one  who  has  true  love  to 
Christians  as  such,  or  true  brotherly 
love,  is  a  true  Christian.  This  cannot 
mean  that  every  one  that  loves  his  wife 
and  children,  his  classmate,  his.  partner 
in  business,  or  his  friend ;  his  house, 
or  his  farms,  or  his  horses,  or  his 
hounds,  is  a  child  of  God  ;  it  must  be 
understood  as  referring  to  the  point 
under  discussion.  A  man  may  have  a 
great  deal  of  natural  affection  towards 


eth    not 
love. 

a  c.  3.  11,  23. 


God ;     for    God   *    is 


b  2  Co.  13.  11.   ver.  16. 


his  kindred ;  a  great  deal  of  benevo- 
lence in  his  character  towards  the  poor 
and  needy,  and  still  he  may  have  none 
of  the  love  to  which  John  refers.  He 
may  have  no  real  love  to  God,  to  the 
Saviour,  or  to  the  children  of  God  as 
such,  and  it  would  be  absurd  for 
such  a  one  to  argue  because  he  loves 
his  wife  and  children,  that,  therefore, 
he  loves  God,  or  is  born  again. 

8.  He  that  loveth  not,  knoweth  not 
God.  Has  no  true  acquaintance  with 
God  ;  has  no  just  views  of  him,  and  no 
right  feelings  towards  him.  The  reason 
for  this  is  implied  in  what  is  immedi- 
ately stated,  that  '  God  is  love,'  and  of 
course  if  they  have  no  love  reigning  in 
their  hearts  they  cannot  pretend  to  be 
like  him.  IT  For  God  is  love.  He  is 
riot  merely  benevolent,  he  is  benevolence 
itself.  Comp.  Notes  on  2  Cor.  xiii.  11.- 
Never  was  a  more  important  declara- 
tion made  than  this ;  never  was  more 
meaning  crowded  into  a  few  words  than 
in  this  short  sentence — God  is  love. 
In  the  darkness  of  this  world  of  sin  ; 
in  all  the  sorrows  that  come  now  upon 
the  race,  and  that  will  come  upon  the 
wicked  hereafter,  we  have  the  assur- 
ance that  a  God  of  infinite  benevolence 
rules  over  all ;  and  though  we  may  not 
be  able  to  reconcile  all  that  occurs  with 
this  declaration,  or  see  how  the  things 
which  he  has  permitted  to  take  place 
are  consistent  with  it,  yet  in  the  exer- 
cise of  faith  on  his  own  declarations 
we  may  find  consolation  in  believing 
that  it  is  so,  and  may  look  forward  to  a 
period  when  all  his  universe  shall  see 
it  to  be  so.  In  the  midst  of  all  that 
occurs  on  the  earth  of  sadness,  sin,  and 
sorrow,  there  are  abundant  evidences 
that  God  is  love.  In  the  original  struc- 
ture of  things  before  sin  entered,  when 
all    was   pronounced   '  good ;'    in    the 


376 


I.  JOHN. 


[A.  D.  90. 


9  In  this  "  was  manifested  the 
love  of  God  toward  us,  because 
that  God  sent  his  only-begotten 
Son  into  the  world,  that  ^  we 
might  live  through  him. 

a  Jno.  3.  16.  h  Jno.  6.  51. 


things  designed  to  promote  happiness, 
where  the  only  thing  contemplated  is 
happiness,  and  where  it  would  have 
been,  as  easy  to  have  caused  pain ;  in 
the  preservation  of  a  guilty  race,  and 
in  granting  that  race  the  opportunity 
of  another  trial ;  in  the  ceaseless  pro- 
vision which  God  is  making  in  his  pro- 
vidence for  the  wants  of  unnumbered 
millions  of  his  creatures;  in  the  ar- 
rangements made  to  alleviate  sorrow, 
and  to  put  an  end  to  it;  in  the  gift  of 
a  Saviour  more  than  all,  and  in  the 
offer  of  eternal  life  on  terms  simple  and 
easy  to  be  complied  with — in  all  these 
things,  which  are  the  mere  expressions 
of  love,  not  one  of  which  would  have 
been  found  under  the  government  of  a 
malignant  being,  we  see  illustrations 
of  the  sublime  and  glorious  sentiment 
before  us,  that  <  God  is  love.'  Even  in 
this  world  of  confusion,  disorder,  and 
darkness,  we  have  evidence  sufficient  to 
prove  that  he  is  benevolent,  but  the  full 
glory  and  meaning  of  that  truth  will  be 
Been  only  in  heaven.  Meantime  let  us 
hold  on  to  the  truth  that  he  is  love. 
Let  us  believe  that  he  sincerely  desires 
our  good,  and  that  what  seems  dark  to 
us  may  be  designed  for  our  welfare; 
and  amidst  all  the  sorrows  and  disap- 
pointments of  the  present  life,  let  us 
ieel  that  our  interests  and  our  destiny 
are  in  the  hands  of  the  God  of  love. 

9.  In  this  was  manifested  the  love 
of  God.  That  is,  in  an  eminent  man- 
ner, or  this  was  a  most  signal  proof  of 
it.  The  apostle  does  not  mean  to  say 
that  it  has  been  manifested  in  no  other 
way,  but  that  this  was  so  prominent  an 
instance  of  his  love  that  all  the  other 
manifestations  of  it  seemed  absorbed 
and  lost  in  this.  IT  Because  that  God 
tent  his  only-begotten  Son,  &c.     See 


10  Herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us, 
and  sent  his  Son  to  be  the  propi- 
tiation '  for  our  sins. 

11  Beloved,  if  God  so  loved 

c  c.  2.  2.        d  Mat.  18.  33.    Jno   15.  12,  13. 

Notes  on  John  iii.  16.  ^  That  we 
might  live  through  him.  He  died  that 
we  might  have  eternal  life  through  the 
merits  of  his  sacrifice.  The  measure 
of  that  love  then  which  was  manifested 
in  the  gift  of  a  Saviour  is  to  be  found 
(1.)  In  the  worth  of  the  soul ;  (2.)  In 
its  exposure  to  eternal  death  j  (3.)  In 
the  greatness  of  the  gift ;  (4.)  In  the 
greatness  of  his  sorrows  for  us  ;  and 
(5.)  In  the  immortal  blessedness  and 
joy  to  which  he  will  raise  us.  Who 
can  estimate  all  this?  AH  these  things 
will  magnify  themselves  as  we  draw 
near  to  eternity  ;  and  in  that  eternity 
to  which  we  go,  whether  saved  or  lost, 
we  shall  have  an  ever-expanding  view 
of  the  wonderful  love  of  God. 

10.  Herein  is  love.  In  this  great 
gift  is  the  highest  expression  of  love,  as 
if  it  had  done  all  that  it  can  do.  '^  Not 
that  we  loved  God.  Not  that  we  vpere 
in  such  a  state  that  we  might  suppose 
he  would  make  such  a  sacrifice  for  us, 
but  just  the  opposite.  If  we  had  loved 
and  obeyed  him,  we  might  have  had 
reason  to  believe  that  he  would  be  will- 
ing to  show  his  love  to  us  in  a  corre- 
sponding manner.  But  we  were  alien- 
ated from  him.  We  had  even  no  desire 
for  his  friendship  and  favour.  In  this 
state  he  showed  the  greatness  of  his 
love  for  us  by  giving  his  Son  to  die  for 
his  enemies.  See  Notes  on  Rom.  v.  7, 
8.  IT  But  that  he  loved  us.  Not  that 
he  approved  our  character,  but  that  he 
desired  our  welfare.  He  loved  us  not 
with  the  love  of  complacency,  but  with 
the  love  of  benevolence,  t  -^'^c^  *^"' 
his  Son  to  be  the  propitiation  for  our 
sins.  On  the  meaning  of  the  word 
propitiation,  see  Notes  on  Rom.  iii.  25i 
Comp.  Notes  on  1  John  ii.  2. 

1 1.  Beloved,  if  God  so  loved  ns,  w# 


A.  D  90.]  CHAPTER  IV. 

us,  we  ought  also  to  love  one  an- 
other. 

12  No  "  man  hath  seen  God 
at  any  time.  If  we  love  one  an- 
other, God  dwelleth  in  us,  and 
his  love  is  perfected '  in  us. 


ought  also  to  love  one  ariother.  (1.) 
Because  he  is  so  much  exalted  above 
us,  and  if  he  has  loved  those  who  were 
so  infe/ior  and  so  unworthy,  we  ought 
to  love  those  who  are  on  a  level  with 
us ;  (2.)  Because  it  is  only  in  this  way 
that  we  can  show  that  we  have  his 
spirit ;  and  (3.)  Because  it  is  the  nature 
of  love  to  seek  the  happiness  of  all. 
There  are  much  stronger  reasons  why 
we  should  love  one  another  than  there 
were  why  God  should  love  us,  and  un- 
less we  do  this,,  we  can  have  no  evidence 
that  we  are  his  children. 

12.  No  man  hath  seen  God  at  any 
time.  See  Notes  on  John  i.  18,  where 
the  same  declaration  occurs.  The 
statement  seems  to  be  made  here  in 
order  to  introduce  a  remark  to  show  in 
what  way  we  may  know  that  we  have 
any  true  knowledge  of  God.  The  idea 
is,  <  he  has  never  indeed  been  seen  by 
mortal  eyes.  We  are  not  then  to  ex- 
pect to  become  acquainted  with  what 
he  is  in  that  way.  But  there  is  a  me- 
thod by  which  we  may  be  assured  that 
we  have  a  true  knowledge  of  him,  and 
that  is,  by  evidence  that  we  love  one 
another,  and  by  the  presence  of  his 
spirit  in  our  hearts.  We  cannot  be- 
come acquainted  with  him  by  sight, 
but  we  may  by  love.'  ^Ifwe  love  one 
another,  God  dwelleth  in  us.  Though 
we  cannot  see  him,  yet  there  is  a  way- 
by  which  we  may  be  assured  that  he  is 
near  us,  and  that  he  even  dwells  in  us. 
That  way  is  by  the  exercise  of  love. 
Comp.  Notes  on  John  xiv.  23,  24. 
^^  And  his  love  is  perfected  in  us.  Is 
carried  out  to  completion.  That  is,  our 
love  for  each  other  is  the  proper  expo- 
nent of  love  to  him  reigning  in  our 
hearts.  The  idea  here  is  not  that  we 
32* 


377 

13  Hereby  "  know  we  that  we 
dwell  in  him,  and  he  in  us,  be- 
cause he  hath  given  us  of  his 
Spirit. 


a  1  Ti.  6.  16. 

c  Jno.  14.  20. 


b  1  Co.  13.  13. 
c.  3.  24. 


are  absolutely  perfect,  or  even  that  our 
love  is  perfect,  whatever  may  he  true 
on  those  points,  but  that  this  love  to 
others  is  the  proper  carrying  out  of  our 
love  towards  him;  that  is,  without  this 
our  love  to  him  would  not  have  accom- 
plished what  it  was  adapted  and  de- 
signed to  do.  Unless  it  produced  this 
effect  it  would  be  defective  or  incom- 
plete. Comp.  verse  17.  The  general 
sense  is  this  :  «  We  claim  to  have  the 
love  of  God  in -our  hearts,  or  that  we 
are  influenced  and  controlled  by  love. 
But  however  high  and  exalted  that  may 
seem  to  be  as  exercised  toward  God,  it 
would  be  defective ;  it  would  not  exert 
a  fair  influence  over  us,  unless  it  led  us 
to  love  our  Christian  brethren.  It 
would  be  like  the  love  which  we  might 
profess  to  have  for  a  father,  if  it  did  not 
lead  us  to  love  our  brothers  and  sisters. 
True  love  will  diffuse  itself  over  all 
who  come  within  its  range,  and  will 
thus  become  complete  and  entire.* 
This  passage,  therefore,  cannot  be  ad- 
duced to  demonstrate  the  doctrine  of 
sinless  perfection,  or  to  prove  that 
Christians  are,  ever  absolutely  perfect 
in  this  life.  It  proves  only  that  love  to 
God  is  not  complete,  or  fully  developed, 
unless  it  leads  those*  who  profesa  to 
have  it  to  love  each  other.  See  Notes 
on  Job  i.  1.  On  the  meaning  of  the 
Greek  word  here  used  (ts^siou),  see 
Notes  on  Phil.  iii.  12.  Comp.  Notes 
on  Heb.  ii.  10. 

13.  Hereby  know  we  that  we  dwell 
in  him.  Here  is  another,  or  an  addi- 
tional evidence  cf  it.  ^Because  he 
hath  given  us  of  his  Spirit.  He  has 
imparted  the  influences  of  that  Spirit 
to  our  souls,  producing '  love,  joy,  peace 
long-suflk'ing,    gentleness,     goodness 


378 


14  And  we  have  seen,  and  do 
testify,  that  the  Father  sent  the 
Son  to  he  the  Saviour  of  the 
world. 

15  Whosoever  "  shall  confess 
that  Jesus   is  the  Son  of  God, 

a  Ro.  10.  9.  b  ver.  8.    ^ 


I.  JOHN.  [A.  D.  90. 

God  dwelleth  in  him,  and  he  in 
God. 

XQ  And  we  have  known  and 
believed  the  love  that  God  hath 
to  us.  God  *  is  love;  and  he 
that  dwelleth  in  love  dwelleth  in 
God,  and  God  in  him. 


faith,'  &c.  Gal;  v.  23,  23.  It  was  one 
of  the  promises  which  the  Lord  Jesus 
made  to  his  disciples  that  he  would 
Bend  the  Holy  Spirit  to  be  with  them 
after  he  should  be  withdrawn  from  them 
(John  xiv.  16,  17,  26;  xv.  26;  xvi. 
7),  and  one  of  the  clearest  evidences 
which  we  can  have  that  we  are  the 
children  of  God  is  derived  from  the  in- 
fluences of  that  Spirit  on  our  hearts. 
See  this  sentiment  illustrated  in  the 
Notes  on  Rom.  viii.  16. 

14.  And  we  have  seen.  Notes  on 
ch.  i.  1.  IT  And  do  testify.  Notes  on 
eh.  i.  3.  That  is,  we  who  are  apostles 
bear  witness  to  you  of  this  great  truth, 
that  God  has  sent  his  Son  to  be  a  Sa- 
viour. Comp.  Notes  on  John  xx.  31. 
The  reason  why  this  is  referred  to  here 
is  not  quite  apparent,  but  the  train  of 
thought  in  this  passage  would  seem  to 
be  this:  the  writer  is  discoursing  of  the 
love  of  God,  and  of  its  manifestation 
in  the  gift  of  the  Saviour,  and  of  the 
proper  influence  which  it  should  have 
on  us.  Struck  with  the  greatness  and 
importance  of  the  subject,  his  mind  ad- 
verts to  the  evidence  on  which  what 
he  was  saying  rested  —  the  evidence 
that  the  Father  tiad  really  thus  mani- 
fested his  love.  That  evidence  he 
repeats,  that  he  had  actually  seen 
him  who  had  been  sent,  and  had 
the  clearest  demonstration  that  what 
he  deemed  so  important  had  really  oc- 
curred. 

15.  Whosoever  shall  confess  that 
Jesus  is  the  Son  of  God.  In  the  true 
sense,  and  from  the  heart.  This  will 
always'  prove  that  a  man  is  a  Chris- 
tian. But  the  passage  cannot  mean 
that  if  he  merely  says  so  in  words,  or 


if  he  does  it  insincerely,  or  without  any 
proper  sense  of  the  truth,  it  will  prove 
that  he  is'a  Christian.  On  the  mean- 
ing of  the  sentiment  here  expressed, 
see  Notes  on  ver.  2.  Comp.  Notes  on 
Rom.  X.  10. 

1 6.  And  we  have  known  arid  believed, 
&c.  We  all  have  assurance  that  God 
has  loved  us,  and  the  fullest  belief  in 
the  great  fact  of  redemption  by  which 
he  has  manifested  his  love  to  us. 
IT  God  is  love.  Notes  on  ver.  8.  It  is 
not  uncommon  for  John  to  repeat  an 
important  truth.  He  delights  to  dwell 
on  such  a  truth  as  that  which  is  here 
expressed  ;  and  who  should  nof!  What 
truth  is  there  on  which  the  mind  can 
dwell  with  more  pleasure ;  what  is  there 
that  is  better  fitted  to  win  the  heart  to 
holiness?  what  that  will  do  more  to 
sustain  the  soul  in  the  sorrows  and 
trials  of  this  life  1  In  our  trials ;  in 
the  darkness  which  is  around  us  ;  in 
the  perplexities  which  meet  and  em- 
barrass us  in  regard  to  the  divine  ad- 
ministration ;  in  all  that  seems  to  us 
incomprehensible  in  this  world,  and  in 
the  prospect  of  the  next,  let  us  learn  to 
repeat  this  declaration  of  the  favoured 
disciple,  *  God  is  love.'  What  trials 
may  we  not  bear,  if  we  feel  assured  of 
that;  what  dark  cloud  that  seems  to 
hang  over  our  way,  and  to  involve  all 
things  in  gloom,  will  not  be  bright,  if 
from  the  depths  of  our  souls  we  can 
always  say,  '  God  is  love.''  IT  And  he 
that  dwelleth  in  love,  &c.  Religion  is 
all  love.  God  is  love;  he  has  loved 
us  ;  we  are  to  love  him  ;  we  are  to 
love  one  another ;  we  are  to  love  the 
whole  world.  Heaven  is  filled  with 
love,  and  there  is  nothing  else  there 


A.  D.  90.]  CHAPTER  IV. 

17  Herein  is  '  our  love  made 
perfect,  that  we  may  have  bold- 
ness in  the  day  of  judgment : 
because  as  he  is,  so  are  we  in 
this  world. 

1  love  with  us. 


The  earth  is  filled  with  love  j  ust  as  far  as 
religion  prevails,  and  would  be  entirely 
if  it  should  prevail  everywhere.  Love 
would  remove  all  the  corrupt  passions, 
the  crimes,  the  jealousies,  the  wars  on 
the  earth,  and  would  diffuse  around  the 
globe  the  bliss  of  heaven.  If  a  man, 
therefore,  is  actuated  by  this,  he  has  the 
spirit  of  the  heavenly  world  reigning 
in  his  soul,  and  lives  in  an  atmosphere 
of  love. 

1 7.  Herein  is  our  love  made  perfect. 
Marg.,  love  with  us.  The  margin  ac- 
cords with  the  Greek  (fis^^  jy/u«v).  The 
meaning  is,  '  the  love  that  is  within  us, 
or  in  us,  is  made  perfect.'  The  ex- 
pression is  unusual,  but  the  general 
idea  is,  that  love  is  rendered  complete 
or  entire  in  the  manner  in  which  the 
apostle  specifies.  In  this  way  love  be- 
comes what  it  should  be,  and  will  pre- 
pare  us  to  appear  with  confidence  be- 
fore the  judgment-seat.  Comp.  Notes 
on  ver.  12.  IT  That  we  may  have 
boldness  in  the  day  of  judgment.  By 
the  influence  of  love  in  delivering  us 
from  the  fear  pf  the  wrath  to  come, 
ver.  18.  The  idea  is,  that  he  who  has 
true  love  to  God  will  have  nothing  to 
fear  in  the  day  of  judgment,  and  may 
even  approach  the  awful  tribunal  where 
he  is  to  receive  the  sentence  which 
shall  determine  his  everlasting  destiny, 
without  alarm.  IT  Because  as  he  is,  so 
are  we  in  this  world.  That  is,  we 
have  the  same  traits  of  character  which 
the  Saviour  had,  and,  resembling  him, 
we  need  not  be  alarmed  at  the  prospect 
of  meeting  him. 

1 8.  There  is  no  fear  in  love.  Love 
is  not  an  affection  which  produces  fear. 
In  *he  love  which  we  have  for  a  parent, 
a  child,  a  friend,  there  is  no  fear.  If 
•  man  had  perfect  love  to  God  he  would 


379 

18  There  is  no  fear  in  love: 
but  perfect  love  castethout  fear^ 
because  fear  hath  torment.  He 
that  feareth,  is  not  made  perfect 
in  love. 


have  no  fear  of  any  thing,  for  what 
would  he  have  to  dread  1     He  would 
have  no  fear  of  death,  for  he  would     ^^ 
have  nothing  to  dread  beyond  the  grave. 
It  is  guilt  that  makes  men  fear  what  is 
to  come  ;  but  he  whose  sins  are  par- 
doned, and  whose  heart  is  filled  with 
the  love  of  God,  has  nothing  to  dread 
in  this  world   or  the  world   to   come. 
The  angels  in  heaven,  who  have  always 
loved  God   and  one  another,  have  no 
fear,  for  they  have  nothing  to  dread  in 
the  future  ;  the  redeemed  in  heaven, 
rescued  from  all  danger,  and  filled  with 
the  love  of  God,  have  nothing  to  dread  ; 
and  as  far  as  that  same  love  operates 
on  earth,  it  delivers  the  soul  now  from 
all  apprehension  of  what  is  to  come. 
IT  But  perfect   love  casteth  out  fear. 
That  is,  love  that  is  complete,  or  that 
is  allowed  to  exert  its  proper  influence, 
on  the  soul.     As  far  as  it  exists,  its 
tendency  is  to  deliver  the  mind  from 
alarms.     If  it  should  exist  in  any  soul 
in  an  absolutely  perfect  state,  that  soul 
would  be  entirely  free  from  all  dread  in 
regard  to  the  future.     IT  Because  fear 
hath  torment.     It  is  a  painful  and  dis- 
tressing  emotion.      Thus    men    suffer 
from  the  fear  of  poverty,  of  losses,  of 
bereavement,  of  sickness,  of  death,  and 
of  future  wo.     From  all  these  distress- 
ing apprehensions,  that    love  of  God 
which  furnishes  an  evidence    of  true 
piety,  delivers  us.     IF  He  that  feareth, 
is  not  made  perfect  in  love.  He,  about 
whose  mind   there  lingers  the  appre- 
hension of  future  wrath,  shows  that  love 
in   his  soul  has  not  accomplished  its 
full  work.     Perhaps  it  never  will   on 
any  soul  until  we  reach  the  heavenly 
world,  though  there  are  many  minds 
so  full  of  love  to  God,  as  to  be  prevail 
ingly  delivered  from  fear. 


S80 


I.  JOHN. 


[A.  D.  90. 


19  We  love  him,  because  he 
first  loved  us. 

20  If  a  man  say,  I  love  God, 
md  hateth  his  brother,  he  is"  a 

a  Jno.  15.  16. 


19,  We  love  him,  because  he  Jirst 
loved  us.  This  passage  is  susceptible 
of  two  explanations,  either  (1.)  That 
the  fact  that  he  first  loved  us  is  the 
ground  or  reason  why  we  love  him ; 
or  (2.)  That  as  a  matter  of  fact  we 
have  been  brought  to  love  him  in  con- 
sequence of  the  love  which  he  has  ma- 
nifested towards  us,  though  the  real 
ground  of  our  love  may  be  the  excel- 
lency of  his  own  character.  If  the 
former  be  the  meaning,  and  if  that 
were  the  07ili/  ground  of  love,  then  it 
would  be  mere  selfishness  (comp.  Matt. 
V.  46,  47),  and  it  cannot  be  believed 
that  John  meant  to  teach  that  that  is 
the  onlv  reason  of  our  love  to  God.  It 
is  true,  indeed,  that  that  is  a  proper 
ground  of  love,  or  that  we  are  bound 
to  love  God  in  proportion  to  the  bene- 
fits which  we  have  received  from  his 
.hand.  But  still,  genuine  love  to  God 
is  something  which  cannot  be  explained 
by  the  mere  fact  that  we  have  received 
favours  from  him.  The  true,  the  ori- 
ginal ground  of  love  to  God,  is  the  ex- 
cellence of  his  own  character,  apart 
from  the  question  whether  we  are  to  be 
benefited  or  not.  There  is  that  in  the 
divine  nature  which  a  holy  being  will 
love,  apart  from  the  benefits  which 
he  is  to  receive,  and  from  any  thought 
even  of  his  own  destiny.  It  seems  to 
me,  therefore,  that  John  must  have 
meant  here,  in  accordance  with  the 
second  interpretation  suggested  above, 
that  the  fact  that  we  love  God  is  to  be 
traced  to  the  means  which  he  has  used 
to  bring  us  to  himself,  but  without  say- 
ing that  this  is  the  sole,  or  even  the 
main  reason  why  we  love  him.  It  was 
his  love  manifested  to  us  by  sending 
his  Son  to  redeem  us,  which  will  ex- 
plain the  fact  that  we  now  love  him  ; 
but  still,  the  real  ground  or  reason  why 


liar :  for  he  that  loveth  not  his 
brother  whom  he  hath  seen,  how 
*  can  he  love  God  whom  he  hath 
not  seen. 


we  love  him  is  the  infinite  excellence 
of  his  own  character.  It  should  be 
added  here,  that  many  suppose  that  the 
Greek  words  rendered  '  we  love'  (jy^uftj 
ayartofiEv)  are  not  in  the  indicative, 
but  in  the  subjunctive;  and  that  this  is 
an  exhortation — '  let  us  love  him,  be- 
cause he  first  loved  us.'  So  the  Syriac, 
the  Arabic,  and  the  Vulgate  read  it ; 
and  so  it  is  understood  by  Benson, 
Grotius,  and  Bloomfield.  The  main 
idea  would  not  be  essentially  different ; 
and  it  is  a  proper  ground  of  exhortation 
to  love  God  because  he  has  loved  us, 
though  the  highest  ground  is,  because 
his  character  is  infinitely  worthy  of 
love. 

20.  Jf  a  man  say,  J  love  God,  and 
hateth  his  brother.  His  Christian  bro- 
ther ;  or,  in  a  larger  sense,  any  man. 
The  sense  is,  that  no  man,  whatever 
may  be  his  professions  and  pretensions, 
can  have  any  true  love  to  God,  unless 
he  love  his  brethren.  IT  He  is  a  liar. 
Comp.  Notes,  ch.  i.  6.  It  is  not  ne- 
cessary, in  order  to  a  proper  interpre- 
tation of  this  passage,  to  suppose  that 
he  intentionally  deceives.  The  sense 
is,  that  this  must  be  a  false  profession. 
U  For  he  that  loveth  not  his  brother 
whom  he  hath  seen,  &c.  It  is  more 
reasonable  to  expect  that  we  should 
love  one  whom  we  have  seen  and 
known  personally,  than  that  we  should 
love  one  whom  we  have  not  seen.  The 
apostle  is  arguing  from  human  nature 
as  it  is,  and  every  «ne  feels  that  we  are 
more  likely  to  love  one  with  whom  we 
are  familiar  than  one  who  is  a  stranger. 
If  a  professed  Christian,  therefore,  does 
not  love  one  who  bears  the  divine 
image,  whom  he  sees  and  knows,  how 
can  he  love  that  God  whose  image  he 
bears,  whom  he  has  not  seen  ]  Comp 
Notes  on  ch.  iii.  17. 


A.  D.  90.] 
21    And 


CHAPTER  V. 


3«1 


this  commandment 
have  we  from  him,  That"  he  who 
loveth  God  love  his  brother  also. 

a  Jno.  13.  34. 

21.  And  this  commandment  have  we 
from  him.  That  is,  the  command  to 
love  a  brother  is  as  obligatory  as  that 
to  love  God.  If  one  is  obeyed,  the 
other  ought  to  be  also  ;  if  a  man  feels 
that  one  is  binding  on  him,  he  should 
feel  that  the  other  is  also ;  and  he  can 
never  have  evidence  that  he  is  a  true 
Christian,  unless  he  manifests  love  to 
his  brethren  as  well  as  love  to  God. 
See  Notes  on  James  ii.  10.  t  That 
he  who  loveth  God  love  his  brother 
also.  See  Notes  on  John  xiii.  34,  35. 
Comp.  John  xv.  12,  17. 

CHAPTER  V. 

AXAtTSIS    OF    THE    CHAPTER. 

This  chapter  embraces  the  following 
subjects  :  I.  A  continuance  of  the  dis- 
cussion about  love.  vs.  1 — 3.  These 
verses  should  have  been  attached  to  the 
previous  chapter.  II.  The  victory  which 
is  achieved  over  the  world  by  those 
who  are  born  of  God.  The  grand  in- 
strumentality by  which  this  is  done,  is 
by  the  belief  that  Jesus  is  the  Son  of 
God.  vs.  4,  5.  III.  The  evidence  that 
Jesus  is  the  Son  of  God  ;  or  the  means 
by  which  that  truth  is  so  believed  as  to 
secure  a  victory  over  the  world,  vs.  6 
— 12.  In  this  part  of  the  chapter  the 
apostle  goes  fully  into  the  nature  of 
this  evidence,  or  the  ways  in  which  the 
Christian  becomes  so  thoroughly  con- 
vinced of  it  as  to  give  to  faith  this 
power.  He  refers  to  these  sources  of 
evidence :  (a)  The  witness  of  the  Spi- 
rit, ver.  6.  (6)  The  record  borne  in 
heaven  (ver.  7) — if  that  verse  be  genu- 
ine, (c)  The  evidence  borne  on  earth, 
by  the  Spirit,  the  water,  and  the  blood 
— all  bearing  witness  to  that  one  truth, 
(rf)  The  credit  which  is  due  to  the  tes- 
timony of  God,  or  which  the  soul  pays 
to  it.  ver.  8.  (c)  The  fact  that  he  who 
believes  on  the  Son  of  God  has  the 


CHAPTER  V. 

WHOSOEVER    "    believeth 
that  Jesus  is  the  Christ,  is 


b  Jno.  1.  12, 13. 


witness  in  himself,  ver.  10.  (/)  The 
amount  of  the  record,  that  God  has 
given  to  us  eternal  life  through  his  Son. 
vs.  11,  12.  IV.  The  reason  why  all 
this  was  written  by  the  apostle,  ver.  13. 
It  was  that  they  might  know  that  they 
had  eternal  life,  and  might  believe  on 
the  name  of  the  Saviour.  V.  The  effect 
of  this  in  leading  us  to  the  throne  of 
grace,  with  the  assurance  that  God  will 
hear  us,  and  will  grant  our  requests, 
vs.  14,  15.  VI.  The  power  of  prayer, 
and  the  duty  of  praying  for  those  who 
have  sinned.  The  encouragement  to 
this  is,  that  there  are  many  sins  which 
are  not  unto  death,  and  that  we  may 
hope  that  God  will  be  merciful  to  those 
who  have  not  committed  the  unpardon- 
able offence,  vs.  16,  17.  VII.  A  sum- 
mary of  all  that  the  apostle  had  said 
to  them,  or  of  the  points  of  which  they 
were  sure  in  the  matter  of  salvation, 
vs.  18—20.  They  knew  that  those 
who  are  born  of  God  do  not  sin ;  that 
the  wicked  one  cannot  permanently 
injure  them  ;  that  they  were  of  God, 
while  all  the  world  lay  in  wickedness; 
that  the  Son  of  God  had  come,  and 
that  they  were  truly  united  to  that  Sa- 
viour who  is  the  true  God,  and  who  is 
eternal  life.  VIII.  An  exhortation  to 
keep  themselves  from  all  idolatry,  ver. 
21. 

1 .  Whosoever  believeth  that  Jesus  is 
the  Christ.  Is  the  Messiah  ;  the  anoint- 
ed of  God.  On  the  meaning  of  the 
word  Christ,  see  Notes  on  Matt.  i.  1. 
Of  course,  it  is  meant  here  that  the 
proposition  that  « Jesus  is  the  Christ,* 
should  be  believed  or  received  in  the 
true  and  proper  sense,  in  order  to  fur- 
nish evidence  that  any  one  is  born  of 
God.  Comp.  Notes  on  ch.  iv,  3.  It 
cannot  be  supposed  that  a  mere  intel- 
lectual acknowledgment  of  the  pioposi- 
tion  that  Jesus  is  the  Messiah,  is  all 


born  of  God  :  and  every  one  that 
loveth  him  that  begat,  loveth  him 
also  that  is  begotten  of  him. 
'J>  By  this  we  know  that  we 

that  is  meant,  for  that  is  not  the  proper 
meaning  of  the  word  believe  in  the 
Scriptures.  That  word,  in  its  just  sense, 
implies  that  the  truth  which  is  believed 
should  make  its  fair  and  legitimate  im- 
pression on  the  mind,  or  that  we  should 
feel  and  act  as  if  it  were  true.  See 
Notes  on  Mark  xvi.  16.  If,  in  the 
proper  sense  of  the  phrase,  a  man  does 
believe  that  Jesus  is  the  Christ,  receiv- 
ing him  as  he  is  revealed  as  the  anointed 
of  God,  and  a  Saviour,  it  is  undoubtedly 
true  that  that  constitutes  him  a  Chris- 
tian, for  that  is  what  is  required  of  a 
man  in  order  that  he  may  be  saved.  See 
Notes  on  Acts  viii.  37.  H  Is  born  of 
God.  Or  rather,  <  is  begotten  of  God.' 
See  Notes  on  John  iii.  3.  IF  A7id  every 
one  that  loveth  him  that  begat.  That 
loves  that  God  who  has  thus  begotten 
those  whom  he  has  received  as  his  chil- 
dren, and  to  whom  he  sustains  the  en- 
dearing relation  of  Father.  1  Loveth 
him  also  that  is  begotten  of  him.  That 
is,  he  will  love  all  the  true  children  of 
God ;  all  Christians.  See  Notes  on 
eh.  iv.  20.  The  general  idea  is,  that 
as  all  Christians  are  the  children  of  the 
same  Father ;  as  they  constitute  one 
family  ;  as  they  all  bear  the  same  im- 
age ;  as  they  share  his  favour  alike ; 
as  they  are  under  the  same  obligation 
of  gratitude  to  him,  and  are  bound  to 
promote  the  same  common  cause,  and 
are  to  dwell  together  in  the  same  home 
for  ever,  they  should  therefore  love 
one  another.  As  all  the  children  in  a 
family  love  their  common  father,  so  it 
ehould  be  in  the  great  family  of  which 
God  is  the  Head. 

2.  By  this  we  know  that  we  love  the 
children  of  God,  &c.  This  is  repeating 
the  same  truth  in  another  form.  *  As  it 
is  universally  true  that  if  we  love  him 
who  has  begotten  us,  we  shall  also  love 
his  children,  or  our  Christian  brethren, 


I.  JOHN.  [A.  D  90 

love  the  children  of  God,  when 
we  love  God,  and  keep  his  com- 
mandments. 

3  For  this  is  the  love  of  God, 


so  it  is  true  also  that  if  we  love  hia 
children  it  will  follow  that  we  love  him.' 
In  other  places,  the  apostle  says  that 
we  may  know  that  we  love  God  if  we 
love  those  who  bear  his  image,  ch.  iii. 
14.  He  here  says,  that  there  is  another 
way  of  determining  what  we  are.  "We 
may  have  undoubted  evidence  that  we 
love  God,  and  from  that,  as  the  basis  of 
an  argument,  we  may  infer  that  we 
have  true  love  to  his  children.  Of  the 
fact  that  we  may  have  evidence  that 
we  love  God,  apart  from  that  which  we 
derive  from  our  love  to  his  children, 
there  can  be  no  doubt.  We  may  be 
conscious  of  it;  we  may  find  pleasure 
in  meditating  on  his  perfections;  we 
may  feel  sure  that  we  are  moved  to 
obey  him  by  true  attachment  to  him, 
as  a  child  may  in  reference  to  a  father. 
But,  it  may  be  asked,  how  can  it  be  in- 
ferred from  this  that  we  truly  love  hia 
children  1  Is  it  not  more  easy  to  ascer- 
tain this  of  itself  than  it  is  to  determine 
whether  we  love  God"?  Comp.  ch.  iv. 
20.  To  this  it  may  be  answered,  that 
we  may  love  Christians  from  many 
motives  :  we  may  love  them  as  personal 
friends;  we  may  love  them  because 
they  belong  to  our  church,  or  sect,  or 
party ;  we  may  love  them  because  they 
are  naturally  amiable  ;  but  the  apostle 
says  here  that  when  we  are  conscious 
that  an  attachment  does  exist  towards 
Christians,  we  may  ascertain  that  it  is 
genuine,  or  that  it  does  not  proceed 
from  any  improper  motive,  by  the  fact 
that  we  love  God.  We  shall  then  love 
them  as  his  children,  whatever  other 
grounds  of  affection  there  may  be  to- 
wards them.  IT  And  keep  his  com' 
mandments.  See  Notes  on  John  xi\. 
15. 

3.  For  this  is  the  love  of  God,  thai 
we  keep  his  commandments.  This 
constitutes  true  love ;  this  furnishes  the 


A.D,90.] 


CHAPTER  V. 


that  "  we  keep  his  command- 
ments :  and  his  commandments 
are  not  *  grievous. 

4  For  whatsoever  is  born  of 
God    overcometh   "   the   world : 

c  Jno.  14.  15,  21.       b  Ps.  119.  4-5.  Mat.  11, 30. 


evidence  of  it.  IT  A7id  his  command- 
merits  are  not  grievous.  Gr.,  heavy 
(|3ap£tat),  that  is,  difficult  to  be  borne 
as  a  burden.  See  Matt.  xi.  30.  The 
meaning  is,  that  his  laws  are  not  un- 
reasonable; the  duties  which  he  re- 
quires are  not  beyond  our  ability  ;  his 
government  is  not  oppressive.  It  is 
easy  to  obey  God  when  the  heart  is 
right ;  and  those  who  endeavour  in 
sincerity  to  keep  his  commandments  do 
not  complain  that  they  are  hard.  All 
complaints  of  this  kind  come  from 
those  who  are  not  disposed  to  keep  his 
commandments.  They,  indeed,  object 
that  his  laws  are  unreasonable ;  that 
they  impose  improper  restraints;  that 
they  are  not  easily  complied  with ;  and 
that  the  divine  government  is  one  of 
severity  and  injustice.  But  no  such 
complaints  come  from  true  Christians. 
They  find  his  service  easier  than  the 
service  of  sin,  and  the  laws  of  God 
more  mild  and  easy  to  be  complied 
with  than  were  those  of  fashion  and 
honour,  which  they  once  endeavoured 
to  obey.  The  service  of  God  is  free- 
dom ;  the  service  of  the  world  is  bond- 
age. No  man  ever  yet  heard  a  true 
Christian  say  that  the  laws  of  God,  re- 
quiring him  to  lead  a  holy  life,  were 
Btern  and  '  grievous.'  But  who  has  not 
felt  this  in  regard  to  the  inexorable 
laws  of  sin  ]    What  votary  of  the  world 


would  not  sayUhis  if  he  spoke  his  real 

1     TJomp.  Ni 
viii.  32. 


sentiments 


Jomp.  Notes  on  John 


4.  For  tohcUsoever  is  born  of  God 
overcometh  the  world.  The  world,  in 
its  maxims,  and  precepts,  and  customs, 
does  not  rule  him,  but  he  is  a  freeman. 
The  idea  is,  that  there  is  a  conflict  be- 
tween religion  and  the  world,  and  that 
in  the  heart  of  every  true  Christian,  re- 


and  this  is  the  victory  that  over- 
cometh the  world,  even  our  faith. 
5  Who  is  he  that  overcometh 
the  world,  but  he  that  believeth 
that  Jesus  is  the  Son  of  God  ? 

c  1  Co.  15.  57. 


ligion  secures  the  victory,  or  triumphs. 
In  John  xvi.  33,  the  Saviour  says,  '  Be 
of  good  cheer;  I  have  overcome  the 
world.'  See  Notes  on  that  verse.  He 
obtained  a  complete  triumph  over  him 
'  who  rules  the  darkness  of  the  world,' 
and  laid  the  foundation  for  a  victory  by 
his  people  over  all  vice,  error,  and  sin, 
John  makes  this  affirmation  of  all  who 
are  born  of  God.  'Whatsoever,'  or,  as 
the  Greek  is,  'Every  thing  which  is 
begotten  of  God'  (rtdv  -io  ysysvr^fjuvov)  ; 
meaning  to  affirm  undoubtedly  that  m 
every  instance  where  one  is  truly  re- 
generated, there  is  this  victory  over  the 
world.  See  Notes  on  James  iv.  4.  1 
John  ii.  15,  16.  It  is  one  of  the  settled 
maxims  of  religion  that  every  man  who 
is  a  true  Christian  gains  a  victory  over 
the  world  ;  and  consequently  a  maxin: 
as  settled  that  where  the  spirit  of  the 
world  reigns  supremely  in  the  heart 
there  is  no  true  religion.  But,  if  this 
be  a  true  principle,  how  many  pro- 
fessed Christians  are  there  who  are 
strangers  to  all  claims  of  piety,  for  how 
many  are  there  who  are  wholly  go 
verned  by  the  spirit  of  this  world  ! 
IT  And  this  is  the  victory.  This  is  the 
source  or  means  of  the  victory  which 
is  thus  achieved.  IT  Even  our  faith. 
Faith  in  the  Lord  Jesus  Christ,  ver.  5. 
He  overcame  the  world  (John  xvi.  33), 
and  it  is  by  that  faith  which  makes  us 
one  with  him,  and  that  imbues  us  with 
his  spirit,  that  we  are  able  to  dt  it  also. 
5.  Who  is  he,  &e.  Where  is  there 
one  who  can  pretend  to  have  obtained 
a  victory  over  the  world  except  he  who 
believes  in  the  Saviour  1  All  else  are 
worldly,  and  are  governed  by  worldly 
aims  and  principles.  It  is  true,  that  a 
man  may  gain  a  victory  over  one 
worldly  passion ;  he  may  subdue  some 


384  1.  JOHN. 

6  This  is  he  that  came  "  by 

a  Jno.  19.  34. 


[A.D.90. 


one  evil  propensity ;  he  may  abandon 
the  gay  circle,  may  break  away  from 
habits  of  profaneness,  may  leave  the 
company  of  the  unprincipled  and  pol- 
luted, but  still,  unless  he  has  faith  in 
the  Son  of  God,  the  spirit  of  the  world 
■will  reign  supreme  in  his  soul  in  some 
form.  The  appeal  which  John  so  con- 
fidently made  in  his  time,  may  be  as 
confidently  made  now.  We  may  ask, 
as  he  did,  where  is  there  one  who 
shows  that  he  has  obtained  a  complete 
victory  over  the  world  except  the  true 
Christian?  Whereisthereonewho.se 
end  and  aim  is  not  the  present  lifel 
Where  is  there  one  who  shows  that  all 
his  purposes  in  regard  to  this  world  are 
made  subordinate  to  the  world  to  come  1 
There  are  those  now,  as  there  were 
then,  who  oxeok  away  from  one  form 
of  sin,  and  from  one  circle  of  sinful 
companions ;  there  are  those  who 
change  the  ardent  passions  of  youth 
for  the  soberness  of  middle  or  advanced 
life  ;  there  are  those  who  see  the  foliy 
of  profaneness,  and  of  gayety,  and  in- 
temperance ;  there  are  those  who  are 
disappointed  in  some  scheme  of  ambi- 
tion, and  who  withdraw  from  political 
conflicts;  there  are  those  who  are  sa- 
tiated with  pageantry,  and  who,  op- 
pressed with  the  cares  of  state,  as  Dio- 
cletian and  Charles  V.  were,  retire  from 
public  life  ;  and  there  are  those  whose 
hearts  are  crushed  and  broken  by  losses, 
and  by  the  death,  or  what  is  worse  than 
death,  by  the  ingratitude  of  their  chil- 
dren, and  who  cease  to  cherish  the  fond 
hope  that  their  family  will  be  honoured, 
and  thtar  name  perpetuated  in  those 
whom  they  tenderly  loved,  but  s»'ll 
there  is  no  victory  over  the  world. 
Their  deep  dejection,  their  sadness, 
their  brokenness  of  spirit,  their  lamen- 
tations, and  their  want  of  cheerfulness, 
all  show  that  the  spirit  of  the  world 
still  reigns  in  their  hearts.  If  the  cala- 
mities which  have   come    upon    them 


water  and  blood,  even  Jesus 
Christ ;  not  by  water  only,  but 

could  be  withdrawn ;  if  the  days  of 
prosperity  could  be  restored,  they  would 
show  as  much  of  the  spirit  of  the  world 
as  ever  they  did,  and  would  pursue  its 
follies  and  its  vanities  as  greedily  as 
they  had  done  before.  Not  many  year\: 
or  months  elapse  before  the  worldlj 
mother  who  has  followed  one  daughte. 
to  the  grave,  will  introduce  anothei 
into  the  gay  world  with  all  the  bril- 
liancy which  fashion  prescribes ;  not 
long  will  a  worldly  father  mourn  over 
the  death  of  a  son  before,  in  the  whirl 
of  business  and  the  exciting  scenes  of 
ambition,  he  will  show  that  his  heart  is 
as  much  wedded  to  the  world  as  it  ever 
was.  If  such  sorrows  and  disappoint- 
ments conduct  to  the  Saviour,  as  they 
sometimes  do ;  if  they  lead  the  troubled 
mind  to  seek  peace  in  his  blood,  and 
support  in  the  hope  of  heaven,  then  a 
real  victory  is  obtained  over  the  world, 
and  then,  when  the  hand  Qf  affliction 
is  withdrawn,  it  is  seen  that  there  has 
been  a  work  of  grace  in  the  soul  that 
has  effectually  changed  all  its  feelings, 
and  secured  a  triumph  that  shall  be 
eternal. 

6.  This  is  he.  This  Son  of  God  re- 
ferred to  in  the  previous  verse.  The 
object  of  the  apostle  in  this  verse,  in 
connection  with  verse  8,  is  to  state  the 
nature  of  the  evidence  that  Jesus  is  the 
Son  of  God.  He  refers  to  three  well- 
known  things  on  which  he  probably 
had  insisted  much  in  his  preaching, 
the  water,  and  the  blood,  and  the  Spirit. 
These,  he  says,  furnished  evidence  on 
the  very  point  which  \^  was  illustrat- 
ing, by  showing  that  that  Jesus  on 
whom  they  believed  was  the  Son  of 
God.  *  This,'  says  he,  '  is  the  same 
one,  the  very  person,  to  whom  the  well- 
known  and  important  testimony  is 
borne ;  to  him,  and  him  alone,  these 
undisputed  things  appertain,  and  not 
to  any  other  who  should  claim  to  be 
the  Messiah,  and  they  all  agree  on  the 


A.  D.  90.] 

by  water  and  blood. 


CHAPTER  V. 
And  it  is 


385 


a  Jno.  14.  17. 


same  one  point.'  ver.  8.  ^  That  came. 
(o  cJi^v.)  This  does  not  mean  that 
when  he  came  into  the  world  he 
was  accompanied  in  some  way  by 
water  and  blood,  but  the  idea  is,  that 
the  water  and  the  blood  were  clearly 
manifest  during  his  appearing  on  earth, 
or  that  they  were  remarkable  testimo- 
nials in  some  way  to  his  character  and 
work.  An  ambassador  might  be  said 
to  come  with  credentials ;  a  warrior 
might  be  said  to  come  with  the  spoils 
of  victory  ^  a  prince  might  be  said  to 
come  with  the  insignia  of  royalty  ;  a 
prophet  comes  with  signs  and  wonders ; 
and  the  Lord  Jesus  might  also  be  said 
to  have  come  with  power  to  raise  the 
dead,  and  to  heal  disease,  and  to  cast 
out  devils;  but  John  here  fixes  the  at- 
tention on  a  fact  so  impressive  and  re- 
markable in  his  view  as  to  be  worthy 
of  special  remark,  that  he  came  by 
water  and  blood.  U  By  water.  There 
have  been  many  opinions  in  regard  to 
the  meaning  of  this  phrase.  See  Pool's 
Synopsis.  Comp.  also  Liicke  tVj  loc. 
A  mere  reference  to  some  of  these  opi- 
nions may  aid  in  ascertaining  the  true 
interpretation.  (I.)  Clement  of  Alex- 
andria supposes  that  by  water  regenera- 
tion and  faith  were  denoted,  and  by 
blood  the  public  acknowledgment  of 
that.  (2.)  Some,  and  among  them 
Wetstein,  have  held  that  the  words  are 
used  to  denote  the  fact  that  the  Lord 
Jesus  was  truly  a  man,  in  contradis- 
tinction from  the  doctrine  of  the  Doce- 
tx,  and  that  the  apostle  means  to  say 
that  he  had  all  the  properties  of  a  hu- 
man being — a  spirit  or  soul ;  blood  and 
the  watery  humours  of  the  body.  (3.) 
Grotius  supposes  that  by  his  coming 
<  by  water,'  there  is  reference  to  his 
pure  life,  as  water  is  the  emblem  of 
purity ;  and  he  refers  to  Ezek.  xxxvi. 
25.  Isa.  i.  16,  and  Jer.  iv.  14.  As  a 
sign  of  that  purity,  he  says  that  John 
baptized  him.  John  i.  28.    A  sufficient 


the  Spirit "  that  beareth  witness, 
because  the  Spirit  is  truth. 


objection  to  this  view  is,  that,  as  in  the 
corresponding  word  blood,  there  is  un- 
doubted reference  to  blood  literally,  it 
cannot  be  supposed  that  the  word  water 
in  the  same  connection  would  be  used 
figuratively.  Moreover,  as  Liicke  (p. 
287)  has  remarked,  water,  though  a 
symbol  of  purity,  is  never  used  to  de- 
note purity  itself,  and,  therefore,  can- 
not here  refer  to  the  pure  life  of  Jesus. 
(4.)  Many  expositors  suppose  that  the 
reference  is  to  the  baptism  of  Jesus, 
and  that  by  his  « coming  by  water 
and  blood,'  as  by  the  latter  there  is 
undoubted  reference  to  his  death,  so 
by  the  former  there  is  reference  to  his 
baptism,  or  to  his  entrance  on  his 
public  work.  Of  this  opinion  were 
Tertullian,  CEcumenius,  Theophylact, 
among  the  fathers,  and  Capellus,  Heu- 
mann.Stroth,  Lange,Ziegler,  A.Clarke, 
Bengel,  Rosenmiiller,  Macknight,  and 
others  among  the  moderns.  A  leading 
argument  for  this  opinion,  as  alleged, 
has  been  that  it  was  then  that  the 
Spirit  bare  witness  to  him  (Matt.  iii. 
16),  and  that  this  is  what  John  here 
refers  to  when  he  says,  *  It  is  the  Spirit 
that  beareth  vvitness,'  &c.  To  this 
view,  Liicke  urges  substantially  the  fol- 
lowing objections  :  (a)  that  if  it  refers 
to  baptism,  the  phrase  would  much 
more  appropriately  express  the  fact  that 
Jesus  came  baptizing  others,  if  that 
were  so,  than  that  he  was  baptized  him- 
self. The  phrase  would  be  strictly  ap- 
plicable to  John  the  Baptist,  who  came 
baptizing,  and  whose  ministry  was  dis- 
tinguished for  that  (Matt.  iii.  I);  and 
if  Jesus  had  baptized  in  the  same  man- 
ner, or  if  this  had  been  a  prominent 
characteristic  of  his  ministry,  it  would 
be  applicable  to  him.  Comp.  John  iv. 
2.  But  if  it  means  that  he  was  bap- 
tized, and  that  he  came  in  that  way 
'  by  water,'  it  was  equally  true  of  all 
the  apostles  who  were  baptized,  and  of 
all  others,  and  there  was  nothing  so 


386 


I.  JOHN. 


[A.  D.  90. 


remarkable  in  the  fact  that  he  was  bap- 
tized as  to  justify  the  prominence  given 
to  the  phrase  in  this  place.  (A)  If 
reference  be  had  here,  as  is  supposed  in 
this  view  of  the  passage,  to  the  <  wit- 
ness' that  was  borne  to  the  Lord  Jesus 
on  the  occasion  of  his  baptism,  then 
the  reference  should  have  been  not  to 
the  '  water'  as  the  witness,  but  to  the 
'  voice  that  came  from  heaven'  (Matt, 
lii.  17),  for  it  was  that  which  was  the 
witness  in  the  case.  Though  this  oc- 
curred at  the  time  of  the  baptism,  yet 
it  was  quite  an  independent  thing,  and 
was  important  enough  to  have  been  re- 
ferred to.  Soe  Liicke,  Commenlar.  in 
he.  These  objections,  however,  are 
not  insuperable.  Though  Jesus  did 
not  come  baptizing  others  himself 
(John  iv.  2),  and  though  the  phrase 
would  have  expressed  that  if  he  had, 
yet,  as  Christian  baptism  began  with 
him  ;  as  this  was  the  first  act  in  his 
entrance  on  public  life ;  as  it  was  by 
this,  that  he  was  set  apart  to  his  work, 
and  as  he  designed  that  this  should  be 
always  the  initiatory  rite  of  his  religion, 
there  was  no  impropriety  in  saying  that 
his  'coming,'  or  his  advent  in  this  world 
was,  at  the  beginning,  characterized  by 
water,  and  at  the  close  by  blood.  More- 
over, though  the  '  witness'  at  his  bap- 
tism was  really  borne  by  a  voice 
from  heaven,  yet  his  baptism  was  the 
prominent  thing,  and,  if  we  take  the 
baptism  to  denote  all  that  in  fact  oc- 
curred when  he  was  baptized,  all  the 
objections  made  by  Liicke  here  vanish. 
(5.)  Some,  by  the  '  water'  here,  have 
understood  the  ordinance  of  baptism  as 
it  is  appointed  by  the  Saviour  to  be  ad- 
ministered to  his  people,  meaning  that 
the  ordinance  was  instituted  by  him. 
So  Beza,  Calvin,  Piscator,  Calovius, 
Wolf,  Beausobre,  Knapp,  Liicke,  and 
others  understand  it.  According  to 
this,  the  meaning  would  be,  that  he  ap- 
pointed baptism .  by  water  as  a  symbol 
of  the  cleansing  of  the  heart,  and  shed 
his  blood  to  effect  the  ransom  of  man, 
and  that  thug  it  might  be  said  that  he 


<  came  by  water  and  blood  ;'  to  wit,  by 
these  two  things  as  effecting  the  salva- 
tion of  men.  But  it  seems  improbable 
that  the  apostle  should  have  grouped 
these  things  together  in  this  way.  For 
(a)  the  '  blood'  is  that  which  he  shed; 
which  pertained  to  him  personally; 
which  he  poured  out  for  the  redemp- 
tion of  man,  and  it  is  clear  that,  what- 
ever is  meant  by  the  phrase  '  he  came,* 
his  coming  by  '  water'  is  to  be  under- 
stood in  some  sense  similar  to  his  com- 
ing by  '  blood,'  and  it  seems  incredible 
that  the  apostle  should  have  joined  a 
mere  ordinance  of  religion  in  this  way 
with  the  shedding  of  his  blood,  and 
placed  them  in  this  manner  on  an 
equality.  (6)  It  cannot  be  supposed 
that  John  meant  to  attach  so  much  im- 
portance to  baptism  as  would  be  im- 
plied by  this.  The  shedding  of  his 
blood  was  essential  to  the  redemption 
of  men ;  can  it  be  supposed  that  the 
apostle  meant  to  teach  that  baptism  by 
water  is  equally  necessary  ?  (c)  If 
this  be  understood  of  baptism,  there  is 
no  natural  connection  between  that  an^ 
the  » blood'  referred  to ;  nothing  b} 
which  the  one  would  suggest  the  other 
no  reason  why  they  should  be  united 
If  he  had  said  that  he  '  came'  by  the 
appointment  of  two  ordinances  for  the 
edification  of  his  church,  '  baptism  and 
the  supper,'  however  singular  such  a 
statement  might  be  in  some  respects, 
yet  there  would  be  a  connection,  a  rea- 
son why  they  should 'be  suggested  to- 
gether. But  why  should  baptism  and 
the  blood  shed  by  the  Saviour  on  the 
cross,  be  grouped  together  as  designat- 
ing the  principal  things  which  charac- 
terized his  coming  into  the  world  1 
(6.)  There  remains,  then,  but  one  other 
interpretation,  to  wit,  that  he  refers  to 
the  '  water  and  the  blood'  which  flowed 
from  the  side  of  the  Saviour  when  he 
was  pierced  by  the  spear  of  the  Roman 
soldier.  John  had  himself  laid  great 
stress  on  this  occurrence,  and  on  the 
fact  that  he  had  himself  witnessed  il 
(See  Notes  on  John  xix.  34,  35),  and 


A.  D.  90.] 


CHAPTER  V. 


387 


as,  in  these  epistles,  he  is  accustomed 
to  allude  to  more  full  statements  made 
in  his  gospel,  it  would  seem  most  na- 
tural to  refer  the  phrase  to  that  event 
as  furnishing  a  clear  and  undoubted 
proof  of  the  death  of  the  Saviour. 
This  would  be  the  obvious  interpreta- 
tion, and  would  be  entirely  clear,  if 
John  did  not  immediately  speak  of  the 
*  water'  and  the  '  blood'  as  separate 
witnesses,  each  as  bearing  witness  to 
an  important  point,  as  separate  as  the 
'  Spirit'  and  the  «  water,'  or  the  '  Spirit' 
and  the  '  blood ;'  whereas,  if  he  refers 
to  the  mingled  water  and  blood  flowing 
fjom  his  side,  they  both  witness  only 
the  same  fact,  to  wit,  his  death.  There 
was  no  special  significancy  in  the 
water,  no  distinct  testifying  to  any  thing 
different  from  the  flowing  of  the  blood, 
but  together  they  bore  witness  to  the 
one  fact  that  he  actually  died.  But 
here  he  seems  to  suppose  that  there  is 
some  special  significancy  in  each. 
"  Not  by  water  only,  but  by  water  and 
blood."  "There  are  three  that  bear 
witness,  the  Spirit,  and  the  water,  and 
the  blood,  and  these  three  agree  in  one." 
These  considerations  seem  to  me  to 
make  it  probable,  on  the  whole,  that 
the  fourth  opinion,  above  referred  to, 
and  that  which  has  been  commonly 
held  in  the  Christian  church,  is  cor- 
rect, and  that  by  the  «  water'  the  bap- 
tism of  the  Saviour  is  intended  ;  his 
baptism  as  an  emblem  of  his  own 
purity  ;  as  significant  of  the  nature  of 
his  religion ;  as  a  rite  which  was  to 
be  observed  in  his  church  at  all 
times.  That  furnished  an  important  at- 
testation to  the  fact  that  he  was  the 
Messiah  (Comp.  Notes  on  Matt.  iii. 
15),  for  it  was  by  that  that  he  entered 
on  his  public  work,  and  it  was  then 
that  a  remarkable  testimony  was  borne 
to  his  being  the  Son  of  God.  He  him- 
self '  caiae^  thus  by  water  as  an  emblem 
of  purity ;  and  the  water  used  in  his 
church  in  all  ages  in  baptism,  together 
with  the  '  V^lood'  and  the  '  Spirit,'  bears 
public  testimony  to  the  pure  nature  of 


his  religion.  It  is  possible  that  the 
mention  of  the  '  water'  in  his  baptism 
suggested  to  John  also  the  water  which 
flowed  from  the  side  of  the  Saviour  at 
his  death,  intermingled  with  blood,  and 
that  though  the  primary  thought  in  his 
mind  was  the  fact  that  Jesus  was  bap- 
tized, and  that  an  important  attestation 
was  then  given  to  his  Messiahship,  yet 
he  may  have  instantly  adverted  to  the 
fact  that  water  performed  so  important 
a  part,  and  was  so  important  a  symbol 
through  all  his  work;  water  at  his  in 
troduction  to  his  work,  as  an  ordinance 
in  his  church,  as  symbolical  of  the  na- 
ture of  his  religion,  and  even  at  his 
death,  as  a  public  attestation,  in  con- 
nection with  flowing  blood,  to  the  fact 
that  he  truly  died,  in  reality,  and  not, 
as  the  Docetae  pretended,  in  appear- 
ance only,  thus  completing  the  work 
of  the  Messiah,  and  making  an  atone- 
ment for  the  sins  of  the  world.  Comp. 
Notes  on  John  xix.  34,  35.  H  And 
blood.  Referring,  doubtless, -to  the  shed- 
ding of  his  blood  on  the  cross.  He 
'  cam^  by  that ;  that  is,  he  was  mani- 
fested by  that  to  men,  or  that  was  one 
of  the  forms  in  which  he  appeared  to 
men,  or  by  which  his  coming  into  the 
world  was  characterized.  The  apostle 
means  to  say  that  the  blood  shed  at 
his  death  furnished  an  important  evi- 
dence or  '  witness'  of  what  he  was.  In 
what  way  this  was  done,  see  Notes  on 
ver.  8.  IT  Not  by  water  only,  but  by 
water  and  blond.  John  the  Baptist 
came  '  by  water  only  ;'  that  is,  he  came 
to  baptize  the  people,  and  to  prepare 
them  for  the  coming  of  the  Messiah. 
Jesus  was  distinguished  from  him  in 
the  fact  that  his  m'.nistry  was  charac- 
terized by  the  shedding  of  blood,  or  the 
shedding  of  his  blood  constituted  one 
of  the  peculiarities  of  his  work.  \  And 
it  is  the  Spirit.  Evidently  the  Holy 
Spirit.  1  That  beareth  witness.  That 
is,  he  is  the  great  witners  in  the  matter, 
confirming  all  others.  He  bears  wit- 
ness to  the  soul  that  Jesus  came  <  by 
water  and  blood,'  for  that  would  not  hi 


7  For   there    are   three   that 
bear  record   in   heaven,  the  Fa- 

&  Jno.  8.  IS.  b  He.  4.  12,  13.    Re.  19.  13. 


I.  JOHN.  [A.  D  90. 

ther,  "  the  Word,  '  and  the  Holy 
Ghost  I*"  and  these  three  are  one. 

c  Jno.  10.  30. 


received  by  us  without  his  agency.  In 
what  way  he  does  this,  see  Notes  on 
ver.  8.  ^  Because  the  Spirit  is  truth. 
Is  so  eminently  true  that  he  may  be 
called  truth  itself,  as  God  is  so  emi- 
nently benevolent  that  he  may  be  called 
love  itself.     See  Notes  on  ch.  iv.  8. 

7.  For  there  are  three  thai  bear  re- 
cord in  heaven,  &c.  There  are  three 
that  witness,  or  that  bear  witness — the 
same  Greek  word  which  in  ver.  8  is 
rendered  bear  witness  (jioptvpovvrsi)' 
There  is  no  passage  of  the  New  Tes- 
tament which  has  given  rise  lo  so  much 
discussion  in  regard  to  its  genuineness 
as  this.  The  supposed  importance  of 
the  verse  in  its  bearing  on  the  doctrine 
of  the  Trinity,  has  contributed  to  this, 
and  has  given  to  the  discussion  a  de- 
gree of  consequence  which  has  per- 
tained to  the  examination  of  the 
genuineness  of  no  other  passage  of  the 
New  Testament.  On  the  one  hand, 
the  clear  testimony  which  it  seems 
to  bear  to  the  doctrine  of  the  Tri- 
nity, has  made  that  portion  of  the 
Christian  church  which  holds  the  doc- 
trine reluctant  in  the  highest  degree  to 
abandon  it;  and  on  the  other  hand, 
the  same  clearness  of  the  testimony  to 
that  doctrine,  has  made  those  who  deny 
it  not  less  reluctant  to  admit  the  genu- 
ineness of  the  passage.  It  is  not  con- 
sistent with  the  design  of  these  Notes,  to 
go  into  a  full  investigation  of  a  question 
of  this  sort.  And  all  that  can  be  done 
IS  to  state,  in  a  brief  way,  the  results 
which  have  been  reached,  in  an  exami- 
nation of  the  question.  Those  who  are 
disposed  to  pursue  the  investigation 
further,  can  find  all  that  is  to  be  said 
in  the  works  referred  to  at  the  bottom 
of  the  page.*      The  portion  of  the  pas- 

•  Mill.  NewTes.,  pp.  379—386;  Wetetnin, 
II,  7^1—727;  Father  Simon,  Crit.  Hist.  New 
Tes. ;  Michaelis,  Intro.  New  Tes.,  iv.  412, 
*eq. ;  Semler,  Histor.  und  Krit.  Sammlungen 
uber  die  sogenannten  Beweistellen  der  Dog- 


sage,  in  vs.  7,  8,  whose  genuineness  is 
disputed,  is  included  in  brackets  in  the 
following  quotation,  as  it  stands  in  the 
common  editions  of  the  New  Testa- 
ment :  "  For  there  are  three  that  bear 
record  [in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost :  and  these 
three  are  one.  And  there  are  three 
that  bear  witness  in  earth,]  the  Spirit, 
and  the  water,  and  the  blood  ;  and 
these  three  agree  in  one."  If  the  dis- 
puted passage,  therefore,  be  omitted  as 
spurious,  the  whole  passage  will  read  : 
"  For  there  are  three  that  bear  record, 
the  Spirit,  and  the  water,  and  the  blood  ; 
and  these  three  agree  in  one."  The 
reasons  which  seem  to  me  to  prove 
that  the  passage  included  in  brackets 
is  spurious,  and  should  not  be  regarded 
as  a  part  of  the  inspired  writings,  are 
briefly  the  following:  I.  It  is  wanting 
in  all  the  earlier  Greek  manuscripts, 
for  it  is  found  in  7io  Greek  MS.  written 
before  the  sixteenth  century.  Indeed, 
it  is  found  in  only  two  Greek  manu- 
scripts of  any  age,  one  the  Codex  Mont- 
fortianus,  or  Brittanicus,  written  in  the 
beginning  of  the  sixteenth  century,  and 
the  other  the  Codex  Ravianus,  which  is 
a  mere  transcript  of  the  texttaken  partly 
from  the  third  edition  of  Stephen's 
New  Testament,  and  partly  from  the 
Complutensian  Polyglott.  But  it  is 
incredible  that  a  genuine  passage  of 
the  New  Testament  should  be  wanting 
in  all  the  early  Greek  manuscripts. 
II.  It  is  wanting  in  the  earliest  ver- 
sions, and,  indeed,  in  a  large  part  of 
the  versions  of  the  New  Testament 
which  have  been  made  in  all  former 
limes.  It  is  wanting  in  both  the  Syriac 
versions — one  of  which  was  made  pro- 
bably   in    the    first   century  ;    in   the 


matik.  Erstes  Stuck  liber,  1  John  v.  7. 
Griesbach,  Diatribe  in  locum,  1  John  t.  7,  8, 
2d  ed.  New  Tes.,  vol.  II.,  appendix  1 ;  and 
Lucke,  comm.  in  loc. 


A.D.  90.] 


CHAPTER  V. 


Coptic,  Armenian,  Sclavonic,  Ethiopic, 
and  Arabic.  III.  It  is  never  quoted  by 
the  Greek  fathers  in  their  controversies 
on  the  doctrine  of  the  Trinity  —  a  pas- 
sage which  would  be  so  much  in  point, 
and  which  could  not  have  failed  to  be 
quoted  if  it  were  genuine ;  and  it  is 
not  referred  to  by  the  Latin  fathers  un- 
til the  time  of  Vigilius,  at  the  end  of 
the  fifth  century.  If  the  passage  were 
believed  to  be  genuine  ;  nay,  if  it  were 
known  at  all  to  be  in  existence,  and  to 
have  any  probability  in  its  favour,  it  is 
incredible  that  in  all  the  controversies 
which  occurred  in  regard  to  the  divine 
nature,  and  in  all  the  efforts  to  define 
the  doctrine  of  the  Trinity,  this  passage 
should  never  have  been  referred  to. 
But  it  never  was,  for  it  must  be  plain 
to  any  one  who  examines  the  subject 
with  an  unbiassed  mind,  that  the  pas- 
sages which  are  relied  on  to  prove  that 
it  was  quoted  by  Athanasius,  Cyprian, 
Augustin,  &c.  (Wetstein,  II.,  p.  725), 
are  not  taken  from  this  place,- and  are 
not  such  as  they  would  have  made  if 
they  had  been  acquainted  with  this 
passage,  and  had  designed  to  quote  it. 
IV.  The  argument  against  the  passage 
from  the  external  proof  is  confirmed 
by  internal  evidence,  which  makes  it 
morally  certain  that  it  cannot  be  genu- 
ine, (a)  The  connection  does  not  de- 
mand it.  It  does  not  contribute  to 
advance  what  the  apostle  is  saying, 
but  breaks  the  thread  of  his  argument 
entirely.  He  is  speaking  of  certain 
things  which  bear  '  witness'  to  the  fact 
that  Jesus  is  the  Messiah  ;  certain 
things  which  were  well-known  to  those 
to  whom  he  was  writing  —  the  Spirit, 
and  the  water,  and  the  blood.  How 
does  it  contribute  to  strengthen  the 
force  of  this  to  say  that  in  heai  en  there 
are  'three  that  bear  witness' — three  not 
before  referred  to,  and  having  no  con- 
nection with  the  matter  under  con- 
sideration 1  (b)  The  language  is  not 
such  as  John  would  use.  He  does, 
indeed,  elsewhere  use  the  term  Logos, 
yt  Word  (o  Xoyoj)  (John  i.  1,  14.  1 
33* 


John  i.  1),  but  it  is  never  in  this  form. 
<  The  Father,  and  the  Word  ;'  that  is^ 
the  terms  ^Father'  and  '  Wurd^  are 
never  used  by  him,  or  by  any  of  the 
other  sacred  writers,  as  correlative.  The 
word  Son  (o  i*6s)  is  the  tdVm  which  is 
correlative  to  the  Father  in  every  other 
place  as  used  by  John,  as  well  as  by 
the  other  sacred  writers.  See  1  John 
i.  .3;  ii.  22,  23,  24;  iv.  14.  2  John 
iii.  9,  and  the  Gospel  of  John,  passim. 
Besides,  the  correlative  of  the  term 
Logos,  or  Word,  with  John,  is  not  Fa- 
ther, but  God.  See  John  i.  1.  Comp. 
Rev.  xix.  13.  (c)  Without  this  pas- 
sage, the  sense  of  the  argument  is  clear 
and  appropriate.  There  are  three,  says 
John,  which  bear  witness  that  Jesus  is 
the  Messiah.  These  are  referred  to  in 
ver.  G,  and  in  immediate  connection 
with  this,  in  the  argument  (ver.  8),  it 
is  affirmed  that  their  testimony  goes  to 
one  point,  and  is  harmonious.  To  say 
that  there  are  other  witnesses  elsewhere  , 
to  say  that  they  are  one;  contributes 
nothing  to  illustrate  the  nature  of  the 
testimony  of  these  three -^  the  water, 
and  the  blood,  and  the  Spirit ;  and  the 
internal  sense  of  the  passage,  therefore, 
furnishes  as  little  evidence  of  its  genu- 
ineness as  the  external  proof.  V.  It  is 
easy  to  imagine  how  the  passage  found 
a  place  in  the  New  Testament.  It 
was  at  first  written,  perhaps,  in  the 
margin  of  some  Latin  manuscript,  as 
expressing  the  belief  of  the  writer  of 
what  was  true  in  heaven,  as  well  as  on 
earth,  and  with  no  more  intention  to 
deceive  than  we  have  when  we  make  a 
marginal  note  in  a  book.  Some  tran- 
scriber copied  it  into  the  body  of  the 
text,  perhaps  with  a  sincere  belief  that 
it  was  a  genuine  passage,  omitted  by 
accident ;  and  then  it  became  too  im- 
portant a  passage  in  the  argument  for 
the  Trinity,  ever  to  be  displaced  but  by 
the  most  clear  critical  evidence.  It 
was  rendered  into  Greek,  and  inserted 
in  one  Greek  manuscript  of  the  16th 
century,  while  it  was  wanting  in  all 
the  earlier  manuscripts.     VI.  The  pas- 


390 


8  And   there  are  three   that 
bear  witness  in  earth,  the  Spirit," 

a  Jno.  15.  2G. 


1.  JOHN.  [A.D.90. 

and  the  water,  *  and  the  blood :  * 
and  these  three  agree  in  one. 

b  Ac.  2.  2-4.  2  Co.  1.  22.        c  1  Pe.  3.  21. 


sage  is  now  omitted  in  the  best  editions 
of  the  Greek  Testament,  and  regarded 
as  spurious  by  the  ablest  critics.  See 
Griesbach,  and  Ilahn.  On  the  whole, 
therefore,  the  c'dence  seems  to  me  to 
be  clear  that  this  passage  is  not  a  gen- 
uine portion  of  the  inspired  writings, 
and  should  not  be  appealed  to  in  proof 
of  the  doctrine  of  the  Trinity.  One  or 
two  remarks  may  be  made,  in  addition, 
in  regard  to  its  use.  (1.)  Even  on 
the  supposition  that  it  is  genuine, 
as  Bengel  believed  it  was,  and  as  he 
believed  that  some  Greek  manuscript 
would  yet  be  found  which  would 
contain  it;*  yet  it  is  not  wise  to  ad- 
duce it  as  a  proof-text.  It  would  be 
much  easier  to  prove  the  doctrine  of 
the  Trinity  from  other  texts,  than  to 
demonstrate  the  genuineness  of  this. 
(2.)  It  is  not  necessary  as  a  proof-text. 
The  doctrine  which  it  contains  can  be 
abundantly  established  from  other  parts 
of  the  New  Testament,  by  passages 
about  which  there  can  be  no  doubt. 
(3.)  The  removal  of  this  text  does  no- 
thing to  weaken  the  evidence  for  the 
doctrine  of  the  Trinity,  or  to  modify 
that  doctrine.  As  it  was  never  used 
to  shape  the  early  belief  of  the  Chris- 
tian world  on  the  subject,  so  its  rejec- 
tion, and  its  removal  from  the  New 
Testament  will  do  nothing  to  modify 
that  doctrine.  The  doctrine  was  em- 
braced, and  held,  and  successfully  de- 
fended without  it,  and  it  can  and  will 
be  so  still. 

8.  And  there  are  three  that  bear 
witness  in  earth.  This  is  a  part  of 
the  text,  which,  if  the  reasoning  above 
is  correct,  is  to  be  omitted.  The  gen- 
uine passage  reads  (ver.  7),  '  For  there 

*  Et  tamen  etiam  atqiie  etiam  sperare 
licet,  si  non  autographtiin  Joanneum,  at 
alios  vetustissimos  codices  Graecos,  qui  banc 
pffiochain  habeaiit,  in  occiiltis  providentiae 
divinas  forulis  adliuc  latentes  suo  tempore 
proauctum  ii  i. 


are  three  that  bear  record  [or  witness — 
ftoftvpowrsj].  the  Spirit,  and  the  water, 
and  the  blood.'  There  is  no  reference 
to  the  fact  that  it  is  done  '  in  earths 
The  phrase  was  introduced  to  corre- 
spond with  what  was  said  in  the  inter- 
polated passage,  that  there  are  three 
that  bear  record  '  in  heaven^  IT  The 
Spirit.  Evidently  the  Holy  Spirit. 
The  assertion  here  is,  that  that  Spirit 
bears  witness  to  the  fact  that  Jesus  is 
the  Son  of  God.  ver.  5.  The  testimony 
of  the  Holy  Ghost  to  this  fact  is  con- 
tained in  the  following  things:  (1.)  He 
did  it  at  the  baptism  of  Jesus.  Notes, 
Matt.  iii.  16,  17.  (2.)  Christ  was  em- 
inently endowed  with  the  influences  of 
the  Holy  Spirit;  as  it  was  predicted 
that  the  Messiah  would  be,  and  as  it 
was  appropriate  he  should  be.  Isa.  xi. 
2  ;  Ixi.  1.  Comp.  Luke  iv.  18.  John 
iii.  34,  Notes.  (3.)  The  Holy  Spirit 
bore  witness  to  his  Messiahship,  after 
his  ascension,  by  descending,  according 
to  his  promise,  on  his  apostles,  and  by 
accompanying  the  message  which  they 
delivered  with  saving  power  to  thou- 
sands in  Jerusalem.  Acts  ii.  (4.)  He 
still  bears  the  same  testimony  in  every 
revival  of  religion,  and  in  the  conver- 
sion of  every  individual  who  becomes  a 
Christian,  convincing  them  that  Jesus 
is  the  Son  of  God.  Comp.  John  xvi. 
14,  15.  (5.)  He  does  it  in  the  hearts 
of  all  true  Christians,  for  '  no  man  can 
say  that  Jesus  is  Lord  but  by  the  Holy 
Ghost.'  1  Cor.  xii.  3.  See  Notes  on 
that  passage.  The  Spirit  of  God  has 
thus  always  borne  witness  to  the  fact 
that  Jesus  is  the  Christ,  and  he  will 
continue  to  do  it  to  the  end  of  time, 
convincing  yet  countless  millions  that 
he  was  sent  from  God  to  redeem  and 
save  tost  men.  H  A?id  the  water.  See 
Notes  on  ver.  6.  That  is,  the  baptism 
of  Jesus,  and  the  scenes  which  occurred 
when  he  was  baptized,  furnished  evi- 


A.  D.  90.]  CHAPTER  V.         "  391 

9  If  we  receive  the  witness   of  men,  the  witness  of  God  is 


dence  that  he  was  the  Messiah.  This 
was  done  in  these  ways:  (1.)  It  was 
proper  that  the  Messiah  should  be  bap- 
tized when  he  entered  on  his  work,  and 
perhaps  it  was  expecte(] ;  and  the  fact 
that  he  was  baptized  showed  that  he 
had  in  fact  entered  on  his  work  as 
Redeemer.  See  Notes  on  Matt.  iii.  15. 
(2.)  An  undoubted  attestation  was  then 
furnished  to  the  fact  that  he  was  « the 
Son  of  God,'  by  the  descent  of  the 
Holy  Spirit  in  the  form  of  a  dove,  and 
by  the  voice  that  addressed  him  from 
heaven.  Matt.  iii.  16,  17.  (3.)  His 
baptism  with  water  was  an  emblem  of 
the  purity  of  his  own  character,  and  of 
the  nature  of  his  religion.  (4.)  Per- 
haps it  may  be  impHed  here,  also, 
that  water  used  in  baptism  now  bears 
witness  to  the  same  thing,  (a)  As  it  is 
the  ordinance  appointed  by  the  Saviour; 
(6)  As  it  keeps  up  his  religion  in  the 
world;  (c)  As  it  is  a  public  symbol  of 
the  purity  of  his  religion  ;  (d)  And  as, 
in  every  case  where  it  is  administered, 
it  is  connected  with  the  public  expres- 
sion of  a  belief  that  Jesus  is  the  Son 
of  God.  IT  And  the  blood.  There  is 
undoubted  allusion  here  to  the  blood 
shed  on  the  cross;  and  the  meaning  is, 
that  that  blood  bore  witness  also  to  the 
fact  that  he  was  the  Son  of  God.  This 
it  did  in  the  following  respects:  (1.) 
The  shedding  of  the  blood  showed  that 
he  was  truly  dead — that  his  work  was 
complete — that  he  died  in  reality,  and 
not  in  appearance  only.  See  Notes 
on  John  xix.  34,  35.  (2.)  The  re- 
markable circumstances  that  attended 
the  shedding  of  this  blood  —  the  dark- 
ened sun,  the  earthquake,  the  rending 
of  the  veil  of  the  temple, — showed  in  a 
manner  that  convinced  even  the  Roman 
centurion  that  he  was  the  Son  of  God. 
See  Notes  on  Matt,  xxvii.  54.  (3.) 
The  fact  that  an  atonement  was  thus 
made  for  sin  was  an  important  '  wit- 
ness' for  the  Saviour,  showing  that  he 
bad  done  that  which  the  Son  of  God 


only  could  do,  by  disclosing  a  way  by 
which  the  sinner  may  be  pardoned,  and 
the  polluted  soul  be  made  pure.  (4.) 
Perhaps,  also,  there  mai/  be  here  an 
allusion  to  the  Lord's  Supper,  as  de- 
signed to  set  forth  the  sheddmg  of  this 
blood  ;  and  the  apostle  may  mean  to 
have  it  implied  that  the  representation 
of  the  shedding  of  the  blood  in  this  or- 
dinance, is  intended  to  keep  up  the 
conviction  that  Jesus  is  the  Son  of  God. 
If  so,  then  the  general  sense  is,  that 
that  blood — however  set  before  the  eyes 
and  the  hearts  of  men  —  on  the  cross, 
or  by  the.  representation  of  its  shedding 
in  the  Lord's  Supper,  is  a  witness  in 
the  world  to  the  truth  that  Jesus  is  the 
Son  of  God,  and  to  the  nature  of  his 
religion.  Comp.  Notes  on  1  Cor.  xi. 
26.  IF  And  these  three  agree  in  ont. 
sli  Tfb  sv  £l6i'  They  agree  in  one  thing 
they  bear  on  one  and  the  same  point, 
to  wit,  the  fact  that  Jesus  is  the  Son  of 
God.  All  are  appointed  by  God  as 
witnesses  of  this  fact;  and  all  harmo- 
nize in  the  testimony  which  is  borne. 
The  apostle  does  not  say  that  there  are 
no  other  witnesses  to  the  same  thing; 
nor  does  he  even  say  that  these  are  the 
most  important  or  decisive  which  have 
been  furnished  ;  but  he  says  that  these 
are  important  witnesses,  and  are  en- 
tirely harmonious  in  their  testimony. 

9.  If  we  receive  the  witness  of  men. 
As  we  are  accustomed  to  do,  and  as 
we  must  do  in  courts  of  justice,  and  in 
the  ordinary  daily  transactions  of  life. 
We  are  constantly  acting  on  the  belief 
that  what  others  say  is  true  ;  that  what 
the  members  of  our  families,  and  our 
neighbours  say  is  true;  that  what  is 
reported  by  travellers  is  true ;  that 
what  we  read  in  books,  and  what  is 
sworn  to  in  courts  of  justice,  is  true. 
We  could  not  get  along  a  single  day 
if  we  did  not  act  on  this  belief;  nor 
are  we  accustomed  to  call  it  in  question 
unless  we  have  reason  to  suspect  that 
it  is  false.     The  mind  is  so  made  thai 


greater :  for  this  is  the  witness 
of  God,  which  he  hath  testified 
of  his  Son. 

10  He  that  believeth  on  the 
Son  of  God  hath  the  witness"  in 


L  JOHN.  [A.  D.  9a 

himself:  he  that  believeth  not 
God,  hath  made  him  a  liar;  be- 
cause he  believeth  not  the  record 
that  God  gave  of  his  Son. 

a  Ro.  8.  16. 


it  must  credit  the  testimony  borne  by 
others ;  and  if  this  should  cease  even 
for  a  single  day,  the  afl'airs  of  the  world 
would  come  to  a  pause.  ■?  The  wit- 
ness of  God  is  greater.  Is  more  wor- 
thy of  belief;  as  God  is  more  true,  and 
wise,  and  good  than  men.  Men  may 
be  deceived,  and  may  undesignedly 
bear  witness  to  that  which  is  not  true ; 
God  never  can  be  :  men  may,  for  sin- 
ister and  base  purposes,  intend  to  de- 
ceive ;  God  never  can  :  men  may  act 
from  partial  observation,  from  rumors 
unworthy  of  credence  ;  God  never  can : 
men  may  desire  to  excite  admiration 
by  the  marvellous ;  God  never  can. 
Men  have  deceived,  God  never  has; 
and  though,  from  these  causes,  there 
are  many  instances  where  we  are  not 
certain  that  the  testimony  borne  by 
men  is  true,  yet  we  are  always  certain 
that  that  which  is  borne  by  God  is  not 
false.  The  only  question  on  which 
the  mind  ever  hesitates  is,  whether  we 
actually  have  his  testimony,  or  certainly 
know  what  he  bears  witness  to ;  when 
that  is  ascertained,  the  human  mind  is 
so  made  that  it  cannot  believe  that  God 
would  deliberately  deceive  a  world.  See 
Notes  on  Heb.  vi.  18.  Comp.  Titus 
i.  2.  IT  For  this  is  the  vntness  of  God, 
&c.  The  testimony  above  referred  to, 
—  that  borne  by  the  Spirit,  and  the 
water,  and  the  blood.  Who  that  saw 
his  baptism,  and  heard  the  voice  from 
heaven  (Matt.  iii.  16,  17),  could  doubt 
that  he  was  the  Son  of  God?  Who 
that  saw  his  death  on  the  cross,  and 
that  witnessed  the  amazing  scenes 
which  occurred  there,  could  fail  to  join 
with  the  Roman  centurion  in  saying 
that  this  was  the  Son  of  God  ?  Who 
that  has  felt  the  influences  of  the  Eter- 
nal Spirit  on  his  heart,  ever  doubted 


that  Jesus  was  the  Son  of  God  1  Comp 
Notes  on  3  Cor.  xii.  3.  Any  one  of  thes» 
is  sufficient  to  convince  the  soul  of  this  ; 
all  combined  bear  on  the  same  point, 
and  confirm  it  from  age  to  age. 

10.  He  that  believeth  on  the  Son  of 
God  hath  the  witness  in  himself.  The 
evidence  that  Jesus  is  the  Son  of  God. 
Comp.  Notes  on  Rom.  viii.  16.  This 
cannot  refer  to  any  distinct  and  imme- 
diate revelation  of  that  fact  that  Jesus 
is  the  Christ,  to  the  soul  of  the  indi- 
vidual, and  is  not  to  be  understood  as 
independent  of  the  external  evidence 
of  that  truth,  or  as  superseding  the  ne- 
cessity of  that  evidence  ;  but  the  '  wit- 
ness' here  referred  to  is  the  fruit  of  all 
the  evidence,  external  and  internal,  on 
the  heart,  producing  this  result ;  that  is, 
there  is  the  deepest  conviction  of  the 
truth  that  Jesus  is  the  Son  of  God. 
There  is  the  evidence  derived  from  the 
fact  that  the  soul  has  found  peace  by 
believing  on  him ;  from  the  fact  that 
the  troubles  and  anxieties  of  the  mind 
on  account  of  sin  have  been  removed 
by  faith  in  Christ ;  from  the  new  views 
of  God  and  heaven  which  have  resulted 
from  faith  in  the  Lord  Jesus ;  from  the 
effect  of  this  in  disarming  death  of  its 
terrors;  and  from  the  whole  influence 
of  the  gospel  on  the  intellect  and  the 
affections  —  on  the  heart  and  the  life. 
These  things  constitute  a  mass  of  evi- 
dence for  the  truth  of  the  Christian 
religion,  whose  force  the  believer  can- 
not resist,  and  make  the  sincere  Chris- 
tian ready  to  sacrifice  any  thing  rather 
than  his  religion ;  ready  to  go  to  the  stake 
rather  than  to  renounce  his  Saviour. 
Comp.  Notes  on  1  Pet.  iii.  15.  ^  He 
that  believeth  not  God,  hath  made  him 
a  liar.  Comp.  Notes  on  ch.  i.  10. 
^  Because  he  believeth  not  the  record^ 


A.D.  90.]  CHAPTER  V. 

11  And  this  is  the  record, 
that  God  hath  given  to  us  eter- 
nal life,  and  "  this  life  is  in  his 
Son. 

12  He  *  that    hath   the   Son, 
.  hath  life ;  and  he  that  hath  not 

the  Son  of  God,  hath  not  life. 


&c.  The  idea  is,  that  in  various  ways, 
— at  his  baptism,  at  his  death,  by  the 
influences  of  the  Holy  Spirit,  by  the 
miracles  of  Jesus,  &c.,  God  had  become 
a  witness  that  the  Lord  Jesus  was  sent 
by  him  as  a  Saviour,  and  that  to  doubt 
or  deny  this  partook  of  the  same  cha- 
racter as  doubting  or  denying  any  other 
testimony  ;  that  is,  it  was  practically 
charging  him  who  bore  the  testimony 
with  falsehood. 

1 1.  And  this  is  the  record.  This  is 
the  sum,  or  the  amount  of  the  testi- 
mony ((Uaptvpta)  which  God  has  given 
respecting  him.  IF  That  God  hath 
given  to  us  eternal  life.  Has  provided, 
through  the  Saviour,  the  means  of  ob- 
taining eternal  life.  See  Notes  on 
John  V.  24;  xvii.  2,  3.  t  And  this 
life  is  171  his  Son.  Is  treasured  up  in 
him,  or  is  to  be  obtained  through  him. 
See  Notes  on  John  i.  4  ;  xi.  25  ;  xiv.  6. 
Col.  iii.  3. 

12.  He  that  hath  the  Son,  hath  life. 
See  Notes  on  John  v.  24.  John  evi- 
dently designs  to  refer  to  that  passage 
in  the  verse  before  us,  and  to  state  a 
principle  laid  down  by  the  Saviour 
himself.  This  is  the  sense  of  all  the 
important  testimony  that  had  ever  been 
borne  by  God  on  the  subject  of  salva- 
tion, that  he  who  believes  in  the  Lord 
Jesus  already  has  the  elements  of  eter- 
nal life  in  his  soul,  and  will  certainly 
obtain  salvation.  Comp.  Notes  on 
John  xvii.  3.  If  And  he  that  hath  not 
the  Son  of  God,  hath  not  life.  He 
that  does  not  believe  on  hirn  will  not 
attain  to  eternal  life.  See  Notes  on 
John  iii.  36.     Mark  xv\  16. 

13.  These  things  have  I  written  un- 
to you.     The  things  in  this  epistle  re- 


39? 

13  These  things  have  I  writ 
ten  unto  you  that  believe  on  the 
name  of  the  Son  of  God :  that 
ye  may  know  that  ye  have  eter 
nal  life,  and  that  ye  may  believf 
on  the  name  of  the  Son  of  God. 


a  Jno.  1.  4. 


b  Jno.  5.  24. 


c  Jno.  20.  3L 


specting  the  testimony  borne  to  the 
Lord  Jesus.  IF  That  believe  on  the 
name  of  the  Son  of  God.  To  believe 
on  his  name,  is  to  believe  on  himself — 
the  word  name  often  being  used  to  de- 
note the  person.  See  Notes  on  Matt, 
xxviii.  19.  11  That  ye  may  know  that 
ye  have  eternal  life.  That  you  may 
see  the  evidence  that  eternal  life  has 
been  provided,  and  that  you  may  be 
able,  by  self-examination,  to  determine 
whether  you  possess  it.  Comp.  Notes 
on  John  xx.  31.  IF  And  that  ye  may 
believe,  &c.  That  you  may  continue 
to  believe,  or  may  persevere  in  believ- 
ing. He  was  assured  that  they  actu- 
ally did  believe  on  him  then  ;  but  he 
was  desirous  of  so  setting  before  them 
the  nature  of  religion,  that  they  would 
continue  to  exercise  faith  in  him.  It  ia 
often  one  of  the  most  important  duties 
of  ministers  of  the  gospel,  to  present  to 
real  Christians  such  views  of  the  nature, 
the  claims,  the  evidences,  and  the 
hopes  of  religion,  as  shall  be  adapted 
to  secure  their  perseverance  in  the  faith. 
In  the  human  heart,  even  when  con- 
verted, there  is  such  a  proneness  to 
unbelief;  the  religious  affections  so 
easily  become  cold  ;  there  are  so  many 
cares  pertaining  to  the  world  that  are 
fitted  to  distract  the  mind  ;  there  are  so 
many  allurements  of  sin  to  draw  the 
affections  away  from  the  Saviour  ;  that 
there  is  need  of  being  constantly  re 
minded  of  the  nature  of  religion,  in 
order  that  the  heart  may  not  be  wholly 
estranged  from  the  Saviour.  No  small 
pa-t  of  preaching,  therefore,  must  con- 
sist of  the  re-statement  of  arguments 
with  which  the  mind  has  been  before 
fully  convinced ;  of  motives  whose  force 


*<J94 


1.  JOHN. 


[A.  D.  90. 


14  And  this  is  the  confidence 
that  we  have  '  in  him,  That,  if 

1  or,  concerning. 


has  been  once  felt  and  acknow 
and  of  the  grounds  of  hope  and  peace 
and  joy  which  have  already,  on  former 
occasions,  diffused  comfort  through  the 
soul.  It  is  not  less  important  to  keep 
the  soul  than  it  is  to  convert  it ;  to  save 
it  frorn  coldness  and  deadness  and  for- 
mality, than  it  was  to  impart  to  it  the 
elements  of  spiritual  life  at  first.  It 
may  be  as  important  to  trim  a  vine,  if 
one  would  have  grapes,  as  it  is  to  set  it 
out;  to  keep  a  garden  from  being  over- 
run with  weeds  in  the  summer,  as  it 
was  to  plant  it  in  the  spring. 

14.  And  this  is  the  confidence  that 
we  have  in  him.  Marg.,  concerning. 
Gr.,  '  Towards  him,'  or  in  respect  to 
him  (Ttpoj  ojvtov)-  The  confidence  re- 
ferred to  here  is  that  which  relates  to 
the  answer  to  prayer.  The  apostle  does 
not  say  that  this  is  the  only  thing  in 
respect  to  which  there  is  to  be  confi- 
dence in  him,  but  that  is  one  which  is 
worthy  of  special  consideration.  The 
sense  is,  that  one  of  the  effects  of  be- 
lieving on  the  Lord  Jesus  (ver.  13)  is, 
that  we  have  the  assurance  that  our 
prayers  will  be  answered.  On  the 
word  confidence,  see  Notes  on  ch.  iii. 
21;  iv.  17.  H  That  if  we  ask  any 
thing  according  to  his  will,  he  heareth 
us.  This  is  the  proper  and  the  neces- 
sary limitation  in  all  prayer.  God  has 
not  promise(3  to  grant  any  thing  that 
shall  be  contrary  to  his  will,  and  it 
could  not  be  right  that  he  should  do  it. 
We  ought  not  to  wish  to  receive  any 
thing  that  should  be  contrary  to  what 
he  judges  to  be  best.  No  man  could 
hope  for  good  who  should  esteem  his 
own  wishes  to  be  a  better  guide  than 
the  will  of  God  ;  and  it  is  one  of  the 
most  desirable  of  all  arrangements  that 
the  promise  of  any  blessing  to  be  ob- 
tained by  prayer  should  be  limited  and 
bounded  by  the  will  of  God.  The 
limitation  here,  '  according  tonis  will,* 


we  ask  any  thing   according  to 
his  will,  he  heareth  us : 


probably  implies  the  following  things: 
(1. )  In  accordance  with  what  he  has  de- 
clared that  he  is  willing  to  grant.  Here, 
the  range  is  large,  for  there  are  many 
things  which  we  know  to  be  in  ac- 
cordance with  his  will,  if  they  are 
sought  in  a  proper  manner,  as  the 
forgiveness  of  sins,  the  sanctification  of 
the  soul  (1  Thess.  iv.  3),  comfort  in 
trial,  the  needful  supply  of  our  wants, 
grace  that  we  may  do  our  duty,  wis- 
dom to  direct  and  guide  us  (James  i. 
5),  deliverance  from  the  evils  which 
beset  us,  the  influences  of  his  Spirit  to 
promote  the  cause  of  religion  in  the 
world,  and  our  final  salvation.  Here 
is  a  range  of  subjects  of  petition  that 
may  gratify  the  largest  wishes  of  prayer. 
(2.)  The  expression  'according  to  his 
will,'  must  limit  the  answer  to  prayer 
to  what  he  sees  to  be  best  for  us.  Of 
that  we  are  not  always  good  judges.  We 
never  perceive  it  as  clearly  as  our  Makei 
does,  and  in  many  things  we  might  bf 
wholly  mistaken.  Certainly  we  ougbl 
not  to  desire  to  be  permitted  to  ask  any 
thing  which  God  would  judge  not  to 
be  for  our  good.  (3.)  The  expression 
must  limit  the  petition  to  what  it  will 
be  consistent  for  God  to  bestow  upon 
us.  We  cannot  expect  that  he  will 
work  a  miracle  in  answer  to  our  pray- 
ers;  we  cannot  ask  him  to  bestow 
blessings  in  violation  of  any  of  the 
laws  which  he  has  ordained,  or  in  any 
other  way  than  that  which  he  has  ap- 
pointed. It  is  better  that  the  particular 
blessing  should  be  withheld  from  us, 
than  that  the  laws  which  he  has  ap- 
pointed should  be  disregarded.  It  is 
better  that  an  idle  man  should  7iot  have 
a  harvest,  though  he  should  pray  for  it, 
than  that  God  should  violate  the  laws 
by  which  he  has  determined  to  bestow 
such  favours  as  a  reward  of  industry, 
and  work  a  special  miracle  in  answer 
to  a  lazy  man's  prayers.     (4.)  The  ex- 


A.  D.  90.]  CHAPTER  V. 

15  And  if  we  know  °  that  he 
hear  us,  whatsoever  we  ask,  we 
know  that  we  have  the  petitions 
that  we  desired  of  him. 


395 


pression  'according  to  his  will,'  must 
limit  the  promise  to  what  will  be  for 
the  good  of  the  whole.  God  presides 
over  the  universe,  and  though  in  him 
there  is  an  infinite  fulness,  and  he  re- 
gards the  wants  of  every  individual 
throughout  his  immense  empire,  yet 
the  interests  of  the  whole,  as  well  as 
of  the  individual,  are  to  be  consulted 
and  regarded.  In  a  family  it  is  con- 
ceivable that  a  child  might  ask  for 
some  favour  whose  bestowment  would 
interfere  materially  with  the  rights  of 
others,  or  be  inconsistent  with  the  good 
of  the  whole,  and  in  such  a  case  a  just 
father  would  of  course  withhold  it. 
With  these  necessary  limitations  the 
range  of  the  promise  in  prayer  is  am- 
ple ;  and,  with  these  limitations,  it  is 
true  beyond  a  question  that  he  does 
hear  and  answer  prayer. 

15.  A72d  ifive  know  that  he  hear 
us.  That  is,  if  we  are  assured  of  this 
as  a  true  doctrine,  then,  even  though 
we  may  not  see  immediately  that  the 
prayer  is  answered,  we  may  have  the 
utmost  confidence  that  it  is  not  disre- 
garded, and  that  it  will  be  answered  in 
the  way  best  adapted  to  promote  our 
good.  The  specific  thing  that  we 
asked  may  not  indeed  be  granted 
(Comp.  Luke  xxii.  42.  2  Cor.  xii.  8, 
9),  but  the  prayer  will  not  be  disre- 
garded, and  the  thing  which  is  most  for 
our  good  will  be  bestowed  upon  us. 
The  argument  here  is  derived  from  the 
faithfulness  of  God ;  from  the  assur- 
ance which  we  feel  that  when  he  has 
promised  to  hear  us,  there  will  be, 
sooner  or  later,  a  real  answer  to  the 
prayer.  II  We  know  that  we  have  the 
petitions,  &c.  That  is,  evidently, 
we  know  that  we  shall  have  them,  or 
that  the  prayer  will  be  answered.  It 
cannot  mean  that  we  already  have  the 


16  If  any  man  see  his  brother 
sin  a  sin  which  is  not  unto  death, 
he  shall   ask,  and  he   shall  give 

a  Pr.  15.  29.      Je.  29.  12,  13. 


precise  thing  for  which  we  prayed,  or 
that  will  be  a  real  answer  to  the  prayer, 
for  (a)  the  prayer  may  relate  to  some- 
thing future,  as  protection  on  a  journey, 
or  a  harvest,  or  restoration  to  health,  or 
the  safe  return  of  a  son  from  a  voyage 
at  sea,  or  the  salvation  of  our  souls,  all 
of  which  axe  future,  and  which  cannot 
be  expected  to  be  granted  at  once  ;  and 
(b)  the  answer  to  prayer  is  sometimes 
delayed,  though  ultimately  granted. 
There  may  be  reasons  why  the  answer 
should  be  deferred,  and  the  promise  is 
not  that  it  shall  be  immediate.  The 
delay  may  arise  from  such  causes  as 
these  :  (1.)  To  try  our  faith  and  see 
whether  the  blessing  is  earnestly  desired. 
(2.)  Perhaps  it  could  not  be  at  once 
answered  without  a  miracle.  (3.)  It 
might  not  be  consistent  with  the  divine 
arrangements  respecting  others  to  grant 
it  to  us  at  once.  (4.)  Our  own  condi- 
tion may  not  be  such  that  it  would  be 
best  to  answer  it  at  once.  We  may 
need  further  trial,  further  chastisement, 
before  the  affliction,  for  example,  shall 
be  removed,  and  the  answer  to  the 
prayer  may  be  delayed  for  months  or 
years.  Yet,  in  the  mean  time,  we  may 
have  the  firmest  assurance  that  the 
prayer  is  heard,  and  that  it  will  be 
answered  in  the  way  and  at  the  period 
when  God  shall  see  it  to  be  best. 

16.  If  any  man  see  his  brother  sin  a 
sin,  &c.  From  the  general  assurance 
that  God  hears  prayer,  the  apostle  turns 
to  a  particular  case  in  which  it  may  be 
benevolently  and  effectually  employed, 
in  rescuing  a  brother  from  death.  There 
has  been  great  diversity  of  opinion  in 
regard  to  the  meaning  of  this  passage, 
and  the  views  of  expositors  of  the  New 
Testament  are  by  no  means  settled  as 
to  its  true  sense.  It  does  not  g3mport 
with  the  design  of  these  Notes  io  ex- 


I.  JOHN. 


[A.  D.  m 


him  life  for  them  that  sin  not 
unto  death.    There  is  a  sin  unto 


amine  the  opinions  which  have  been 
held  in  detail.  A  bare  reference,  how- 
ever, to  some  of  them  will  show 
the  difficuUy  of  determining  with 
certainty  what  the  passage  means, 
and  the  impropriety  of  any  very 
great  confidence  in  one's  own  judgment 
in  the  case.  Among  these  opinions 
are  the  following.  Some  have  supposed 
that  the  sin  against  the  Holy  Ghost  is 
intended;  some  that  the  phrase  denotes 
any  great  and  enormous  sin,  as  murder, 
idolatry,  adultery  ;  some  that  it  denotes 
some  sin  that  was  punishable  by  death 
by  the  laws  of  Moses ;  some  that  it 
denotes  a  sin  that  subjected  the  offender 
to  excommunication  from  the  syna- 
gogue or  the  church  ;  some  that  it  refers 
to  sins  which  brought  fatal  disease  upon 
the  offender,  as  in  the  case  of  those 
who  abused  the  Lord's  Supper  at  Co- 
rinth (see  Notes  on  1  Cor.  xi.  30)  ; 
some  that  it  refers  to  crimes  committed 
against  the  laws,  for  which  the  offender 
was  sentenced  to  death,  meaning  that 
when  the  charge  alleged  was  false,  and 
the  condemnation  unjust,  they  ought 
to  pray  for  the  one  who  was  condemned 
to  death,  and  that  he  would  be  spared, 
but  that  when  the  offence  was  one 
which  had  been  really  committed,  and 
the  offender  deserved  to  die,  they  ought 
not  to  pray  for  him,  or,  in  other  words, 
that  by  '  the  sin  unto  death'  offences 
against  the  civil  law  are  referred  to, 
which  the  magistrate  had  no  power  to 
pardon,  and  the  punishment  of  which 
he  could  not  commute,  and  by  the  'sin 
not  unto  death'  offences  are  referred  to, 
which  might  be  pardoned,  and  when 
the  punishment  might  be  commuted  ; 
some  that  it  refers  to  sins  be/ore  and 
afler  baptism,  the  former  of  which 
might  be  pardoned,  but  the  latter  of 
which  might  not  be ;  and  some,  and 
perhaps  this  is  the  common  opinion 
among   the  Roman  Cathoii's.  that  it 


death:   °I   do  *not  say  that  he 
shall  pray  for  it. 

a  Mat.  12.  31,  32.  b  Je.  7.  16. 


refers  to  sins  that  might  or  might  not 
be  pardoned  after  death,  thus  referring 
to  the  doctrine  of  purgatory.  These 
various  opinions  may  be  seen  stated 
more  at  length  in  Rosenmiiller,  Liicke, 
Pool  (^Synopsis^,  and  Clarke  in  loc.  To 
go  into  an  examination  of  all  these 
opinions  would  require  a  volume  by  it- 
self, and  all  that  can  be  done  here  is  to 
furnish  what  seems  to  me  to  be  the 
fair  exposition  of  the  passage.  The 
word  brother  may  refer  either  to  a 
member  of  the  church,  whether  of 
the  particular  church  to  which  one  was 
attached  or  to  another,  or  it  may  be  used 
in  the  larger  sense  which  is  common  as 
denoting  a  fellow-man,  a  member  of 
the  great  family  of  mankind.  There 
is  nothing  in  the  word  which  necessa- 
rily limits  it  to  one  in  the  church ; 
there  is  nothing  in  the  connection,  or 
in  the  reason  assigned,  why  what  is 
said  should  be  limited  to  such  an 
one.  The  dutt/  here  enjoined  would 
be  the  same  whether  the  person  referred 
to  was  in  the  church  or  not,  for  it  is 
our  duty  to  pray  for  those  who  sin,  and 
to  seek  the  salvation  of  those  whom  we 
see  to  be  going  astray  and  to  be  in 
danger  of  ruin,  wherever  they  are,  or 
whoever  they  may  be.  At  the  same 
time,  the  correct  interpretation  of  the 
passage  does  not  depend  on  determining 
whether  the  word  brother  refers  to  one 
who  is  a  professed  Christian  or  not.  ^  A. 
sin  which  is  nut  unto  death.  The  great 
question  in  the  interpretation  of  the 
whole  passage  is,  what  is  meant  by  the 
'  sin  unto  death.'  The  Greek  (afut^ruh 
rtpoj  ^vatov)  would  mean  properly  a 
sin  which  tends  to  death  ;  which  would 
terminate  in  death  ;  of  which  death 
was  the  penalty,  or  would  be  the  result, 
unless  it  were  arrested  ;  a  sin  which,  if 
it  had  its  own  course,  would  terminate 
thus,  as  we  should  speak  of  a  disease 
<  unto  death.'     Comp.  Notes  on  Johii 


A.  D.  90.]  CHAPTER  V. 

xi.  4.  The  word  death  is  used  in  three 
significations  in  the  New  Testament, 
and  as  employed  here  might,  so  far  as  the 
word  is  concerned,  be  apphed  in  any 
one  of  those  senses.  It  is  used  to  de- 
note (a)  hterally,  the  death  of  the  body  ; 
(b)  spiritual  death,  or  death  *  in  tres- 
passes and  sin'  (Eph.  ii.  1)  ;  (c)  the 
«  second  death,'  death  in  the  world  of 
woe  and  despair.  If  the  sin  here  men- 
tioned refers  to  temporal  death,  it  means 
such  a  sin  that  temporal  death  must 
inevitably  follow,  either  by  the  disease 
which  it  has  produced,  or  by  a  judicial 
sentence  where  t^^re  was  no  hope  of 
pardon  or  of  a  commutation  of  the 
punishment;  if  it  refers  to  death  in  the 
future  world,  the  second  death,  then  it 
means  such  a  sin  as  is  unpardonable. 
That  this  last  is  the  reference  here 
seems  to  me  to  be  probable,  if  not 
clear,  from  the  following  considerations. 
(1.)  There  is  such  a  sin  referred  to  in 
the  New  Testament,  a  sin  for  which 
there  is  forgiveness  '  neither  in  this  life 
nor  the  life  to  come.'  See  Notes  on 
Matt.  xii.  31,  32.  Comp.  Mark  iii.  29. 
If  there  is  such  a  sin,  there  is  no  im- 
propriety in  supposing  that  John  would 
refei  to  it  here.  (2.)  This  is  the  obvious 
interpretation.  It  is  that  which  would 
occur  to  the  mass  of  the  readers  of  the 
New  Testament,  and  which  it  is  pre- 
sumed they  do  adopt ;  and  this,  in  ge- 
neral, is  one  of  the  best  means  of  as- 
certaining the  sense  of  a  passage  in  the 
Bible.  (3.)  The  other  significations 
attached  to  the  word  death,  would  be 
quite  inappropriate  here,  (a)  It  cannot 
mean  '  unto  spiritual  death  ,•'  that  is, 
to  a  continuance  in  sin,  for  how  could 
that  be  known,  and  if  such  a  case  oc- 
curred, why  would  it  be  improper  to 
pray  for  it  1  Besides,  the  phrase  « a 
.sin  unto  spiritual  death,'  or  «  unto  con- 
tinuance in  sin,'  is  one  that  is  unmean- 
ing. (6)  It  cannot  be  shown  to  refer 
to  a  disease  that  should  be  unto  death 
miraculously  inflicted  on  account  of 
sin,  because,  if  such  cases  occurred, 
they  were  very  rare,  and  even  if  a  dis- 
34 


967 


ease  came  upon  a  man  miraculously  in 
consequence  of  sin,  it  could  not .  be 
certainly  known  whether  it  was,  or  was 
not,  unto  death.  All  who  were  visited 
in  this  way  did  not  certainly  die  (Comp. 
1  Cor.  V.  4,  5  with  2  Cor.  ii.  6,  7.  See 
also  1  Cor.  xi.  30).  (c)  It  cannot  be 
shown  that  it  refers  to  the  case  of  those 
who  were  condemned  by  the  civil  ma- 
gistrate to  death,  and  for  whom  there  was 
no  hope  of  reprieve  or  pardon,  for  it  is 
not  certain  that  there  were  such  cases, 
and  if  there  were,  and  the  person  con- 
demned were  innocent,  there  was  every 
reason  to  pray  that  God  would  inter- 
pose and  save  them,  even  when  there 
was  no  hope  from  man  ;  and  if  they  were 
guilty,  and  deserved  to  die,  there  was 
no  reason  why  they  should  not  pray 
that  the  sin  might  be  forgiven,  and  thai 
they  might  be  prepared  to  die,  unless  it 
were  a  case  where  the  sin  was  unpar- 
donable. It  seems  probable,  therefore, 
to  me,  that  the  reference  here  is  to  the 
sin  against  the  Holy  Ghost,  and  that 
John  means  here  to  illustrate  the  duty 
and  the  power  of  prayer,  by  showing 
that  for  any  sin  short  of  that,  however 
aggravated,  it  was  their  duty  to  pray 
that  a  brother  \night  be  forgiven. 
Though  it  might  not  be  easy  to  deter- 
mine what  was  the  unpardonable  sin, 
and  John  does  not  say  that  those  to 
whom  he  wrote  could  determine  that 
with  certainty,  yet  there  were  many 
sins  which  were  manifestly  not  of  that 
aggravated  character,  and  for  those 
sins  it  was  proper  to  pray.  There  was 
clearly  but  one  sin  that  was  unpardon- 
able— '  there  is  a  sin  unto  death  ;'— 
there  might  be  many  which  were  not 
of  this  description,  and  in  relation  to 
them  there  was  ample  scope  for  the  ex- 
ercise of  the  prayer  of  faith.  The 
same  thing  is  true  now.  It  is  not 
easy  to  define  the  unpardonable  sin, 
and  it  is  impossible  for  us  to  determine 
in  any  case  with  absolute  certainty  that 
a  man  has  committed  it.  But  there 
are  multitudes  of  sins  which  men  com- 
rait,  which  on  no  proper  interpretation 


of  the  passages  respecting  the  »in  which 
'  hath  never  forgiveness,'  can  come 
under  the  description  of  that  sin,  and 
for  which  it  is  proper,  therefore,  to  pray 
that  they  may  be  pardoned.  We  know 
of  cases  enough  where  sin  may  be  for- 
given; and,  without  allowing  the  mind 
to  be  disturbed  about  the  question  re- 
specting the  unpardonable  sin,  it  is  our 
duty  to  bear  such  cases  on  our  hearts 
before  God,  and  to  plead  with  him  that 
our  erring  brethren  may  be  saved. 
IT  Rt  shall  ask.  That  is,  he  shall  pray 
that  the  offender  may  be  brought  to 
true  repentance,  and  may  be  saved. 
IT  And  he  shall  give  him  life  for  them 
that  sin  not  unto  death.  That  is, 
God  shall  give  life,  and  he  shall 
be  saved  from  the  eternal  death  to 
which  he  was  exposed.  This,  it  is 
said,  would  be  given  to  '  him'  who  of- 
fers the  prayer;  that  is,  his  prayer 
would  be  the  means  of  saving  the  of- 
fending brother.  What  a  motive  is 
this  to  prayer !  How  faithful  and  con- 
stant should  we  be  in  pleading  for  our 
fellow-sinners,  that  we  may  be  instru- 
mental in  saving  their  souls  !  What 
joy  will  await  those  in  heaven  who 
shall  see  there  many  who  were  rescued 
from  ruin  in  answer  to  their  prayers  ! 
Comp,  Notes  on  James  v.  15,  19,  20. 
IT  There  is  a  sin  unto  death.  A  sin 
which  is  of  such  a  character  that  it 
throws  the  offender  beyond  the  reach 
of  mercy,  and  which  is  not  to  be  par- 
doned. See  Mark  iii.  28,  29.  The 
apostle  does  not  here  say  what  that  sin 
is ;  nor  how  they  might  know  what  it 
is ;  nor  even  that  in  any  case  they 
could  determine  that  it  had  been  com- 
mitted. He  merely  says  that  there  is 
such  a  sin,  and  that  he  does  not  design 
that  his  remark  about  the  efficacy  of 
prayer  should  be  understood  as  extend- 
ing to  that.  ^  I  do  not  say  that  he 
shaU  pray  for  it.  '  I  do  not  intend 
that  my  remark  shall  be  extended  to  all 
sin,  or  mean  to  affirm  that  all  possible 
forms  of  guilt  are  the  proper  subjects 
of  prayer,  for  I  am  aware  that  there  is 


I.  JOHN.  [A.  D.  90. 

one  sin  which  is  an  exception^and  my 
remark  is  not  to  be  applied  to  that. 
He  does  not  say  that  this  sin  wa;;  of 
common  occurrence  ;  or  that  they  could 
know  when  it  had  been  committed  ;  or 
even  that  a  case  could  ever  occur  in 
which  they  could  determine  that ;  he 
merely  says  that  in  respect  to  that  sin 
he  did  7-tot  say  that  prayer  should  be 
offered.  It  is  indeed  implied  in  a  most 
delicate  way  that  it  would  not  be  pro- 
per to  pray  for  the  forgiveness  of  such 
a  sin,  but  he  does  not  say  that  a  case 
would  ever  happen  in  which  they  would 
know  certainly  that*the  sin  had  been 
committed.  There  were  instances  in 
the  times  of  the  prophets  in  which  the 
sin  of  the  people  became  so  universal 
and  so  aggravated  that  they  were  for- 
bidden to  pray  for  them.  Isa.  xiv.  ]  I. 
"Then  said  the  Lord  unto  me.  Pray 
not  for  this  people  for  their  good."  xv. 
1.  "Then  said  the  Lord  unto  me, 
Though  Moses  and  Samuel  stood  be- 
fore me,  yet  my  mind  could  not  be  to 
ward  this  people;  cast  them  out  of  my 
sight,  and  let  them  go  forth."  Comp. 
Notes  on  Isa.  i.  15.  But  these  were 
cases  in  which  the  prophets  were  di- 
rectly instructed  by  God  not  to  pray  for 
a  people.  We  have  no  such  instruc- 
tion,  and  it  may  be  said  now  with  truth 
that,  as  we  can  never  be  certain  respect- 
ing any  one  that  he  has  committed  the 
unpardonable  sin,  there  is  no  one  for 
whom  we  may  not  with  propriety  pray. 
There  may  be  those  who  are  so  far 
gone  in  sin  that  there  may  seem  to  be 
little,  or  almost  no  ground  of  hope. 
They  may  have  cast  off  all  the  re- 
straints of  religion,  of  morality,  of  de- 
cency ;  they  may  disregard  all  the 
counsels  of  parents  and  friends  ;  they 
may  be  sceptical,  sensual,  profane  ;  they 
may  be  the  companions  of  infidels  and 
of  mockers ;  they  may  have  forsaken 
the  sanctuary,  and  learned  to  despise 
the  sabbath ;  they  may  have  been  pro- 
fessors of  religion,  and  now  may  have 
renounced  the  faith  of  the  gospel  alto- 
gether, but  still,  while  there  is  life  it  is 


A.  D.  90.] 


CHAPTER  V. 


399 


17  All  unrighteousness  "  is 
sin  :  and  there  *  is  a  sin  not  unto 
death. 

18  We  know  that  whosoever 

a  c.  3.  4.  b  Ro.  5.  20,  21. 


our  duty  to  pray  for  them,  '  if  perad- 
venture  God  will  give  them  repentance 
to  the  acknowledging  of  the  truth.'  2 
Tim.  ii.  25.  '  All  things  are  possible 
with  God ;'  and  he  has  reclaimed 
offenders  more  hardened,  probably,  than 
any  that  we  have  known,  and  has  de- 
monstrated that  there  is  no  form  of  de- 
pravity which  he  has  not  the  power  to 
subdue.  Let  us  remember  the  cases 
of  Manasseh,  of  Saul  of  Tarsus,  of 
Augustine,  of  Bunyan,  of  Newton,  of 
tens  of  thousands  who  have  been  re- 
claimed from  the  vilest  forms  of  ini- 
quity, and  then  let  us  never  despair  of 
the  conversion  of  any,  in  answer  to 
prayer,  who  may  have  gone  astray,  as 
long  as  they  are  in  this  world  of  pro- 
bation and  of  hope.  Let  no  parent  de- 
spair who  has  an  abandoned  son  ;  let 
no  wife  cease  to  pray  who  has  a  dissi- 
pated husband.  How  many  a  prodigal 
son  has  come  back  to  fill  with  happi- 
ness an  aged  parent's  heart ;  how  many 
a  dissipated  husband  has  been  reformed 
to  give  joy  again  to  the  wife  of  his 
youth,  and  to  make  a  paradise  again  of 
his  miserable  home  ! 

17.  All  unrighteousness  is  sin,  &c. 
This  seems  to  be  thrown  in  to  guard 
what  he  had  just  said,  that  there  is 
one  great  and  enormous  sin,  a  sin 
which  could  not  be  forgiven.  But  he 
says  also  that  there  are  many  other 
forms  and  degrees  of  sin,  sin  for  which 
prayer  may  be  made.  Every  thing, 
he  says,  which  is  unrighteous  (o^txt'a)  ; 
every  thing  which  does  not  conform  to 
the  holy  law  of  God,  and  which  is  not 
right  in  the  view  of  that  law,  is  to  be 
regarded  as  sin,  but  we  are  not  to  sup- 
pose that  a// sin  of  that  kind  is  of  such 
a  character  that  it  cannot  possibly  be 
forgiven.  There  are  many  who  commit 
>in  who  we  may  hope  will  be  recovered, ' 


is  born  of  God  sinneth  not ;  but 
he  that  is  begotten  of  God  keep- 
eth  "  himself,  and  that  wicked 
one  toucheth  him  not. 

c  Ja.  1.  27. 


and  for  them  it  is  proper  to  pray 
Deeply  affected  as  we  may  be  in 
view  of  the  fact  that  there  is  a  sin 
which  can  never  be  pardoned,  and 
much  as  we  may  pity  one  who  has  been 
guilty  of  such  a  sin,  yet  we  should  not 
hastily  conclude  in  any  case  that  it  has 
been  committed,  and  should  bear  con- 
stantly in  mind  that  while  there  is  one 
such  sin,  there  are  multitudes  that  may 
be  pardoned,  and  that  for  them  it  is  our 
duty  unceasingly  to  pray. 

18.  We  know  that  whosoever  is  born 
of  God  sinneth  not.  Is  not  habitually 
and  characteristically  a  sinner;  does 
not  ultimately  and  finally  sin  and 
perish  ;  cannot,  therefore,  commit  the 
unpardonable  sin.  Though  he  may 
fall  into  sin,  and  grieve  his  brethren,  yet 
we  are  never  to  cease  to  pray  for  a  true 
Christian  ;  we  are  never  to  feel  that  he 
has  committed  the  sin  which  has  never 
forgiveness,  and  that  he  has  thrown 
himself  beyond  the  reach  of  our  prayers. 
This  passage,  in  its  connection,  is  a  full 
proof  that  a  true  Christian  will  never 
commit  the  unpardonable  sin,  and, 
therefore,  is  a  proof  that  he  will  never 
fall  from  grace.  Comp.  Notes  on  Heb. 
vi.  4 — 8  ;  X.  26.  On  the  meaning  of 
the  assertion  here  made,  that  '  whoso- 
ever is  born  of  God  sinneth  not,'  see 
Notes  on  ch.  iii.  6 — 9.  MKeepeth  him- 
self. It  is  not  said  that  he  does  it  by 
his  own  strength,  but  he  will  put  forth 
his  best  efforts  to  keep  himself  from 
sin,  and  by  divine  assistance  he  will  be 
able  to  accomplish  it.  Comp.  Notes 
on  ch.  iii.  3.  Jude  21.  f  And  thai 
wicked  one  toucheth  him  not.  The 
great  enemy  of  all  good  is  repelled  in 
his  assaults,  and  he  is  kept  from  falHrtg 
into  his  snares.  The  word  toucheth 
(aTttstat)  is  used  here  in  the  sense  of 
harm  or  injure. 


400 


JOHN. 


[A.  D.  90 


19  And  we  know  that  we  are 
of  God,  and  the  whole  world  lieth 
in  wickedness. 


19.  And  we  know  that  we  arc  oj 
God.  We  who  are  Christians.  The 
apostle  supposed  that  true  Christians 
might  have  so  clear  evidence  on  that 
subject  as  to  leave  no  doubt  on  their 
own  minds  that  they  were  the  chil- 
dren of  God.  Comp.  ch,  iii.  14.  2 
Tim.  i.  12.  ^  And  the  whole  world. 
The  term  world  here  evidently  means 
not  the  material  world,  but  the  people 
that  dwell  on  the  earth,  including  all 
idolaters,  and  all  sinners  of  every  grade 
and  kind.  II  Lieth  in  wickedness.  ♦  In 
the  wicked  one,'  or  under  the  power 
of  the  wicked  one  (h  r^  rtoyrjp^).  It 
is  true  that  the  word  (Ttoi/j^pw)  may  be 
used  here  in  the  neuter  gender,  as  our 
translators  have  rendered  it,  meaning 
<  in  that  which  is  evil,'  or  in  '  wicked- 
ness;' but  it  may  be  in  the  masculine 
gender,  meaning  '  the  wicked  one  ;'  and 
then  the  sense  would  be  that  the 
whole  world  is  under  his  control  or 
dominion.  That  this  is  the  meaning 
of  the  apostle  seems  to  be  clear,  because 
(1.)  The  corresponding  phrase  (ver.  20) 
(sv  T'9  d>.f^u'9),  '  in  him  that  is  true,' 
is  evidently  to  be  construed  in  the  mas- 
culine, referring  to  God  the  Saviour, 
and  meaning  «  him  that  is  true,'  and 
not  that  we  are  'in  truth.'  (2.)  It 
makes  better  sense  to  say  that  the 
world  lies  under  the  control  of  the 
wicked  one,  than  to  say  that  it  lies  <  in 
wickedness.'  (3.)  This  accords  better 
with  the  other  representations  in  the 
Bible,  and  the  usage  of  the  word  else- 
where. Comp.  1  John  ii.  13.  'Ye  have 
overcome  the  wicked  one;'  14,  «ye 
have  overcome  the  wicked  one ;'  iii.  1 2, 
*  who  was  of  that  wicked  one.'  See 
also  Notes  on  2  Cor.  iv.  4,  on  the  ex- 
pression '  the  God  of  this  world  ;'  John 
xii.  31,  where  he  is  called  <  the  prince 
of  this  world  ;'  and  Eph.  ii.  2,  where  he 
is  called  <  the  prince  of  the  power  of  the 
•ir.*     In  all  these  passages  it  is  sup- 


20  And  we  know  that  the 
Son  of  God  is  come,  and 
hath  given  us  an  understanding, 


posed  that  Satan  has  control  over  the 
world,  especially  the  heathen  world. 
Comp.  Eph.  vi.  12.  1  Cor.  x.  20.  In 
regard  to  the  fact  that  the  heathen 
world  was  pervaded  by  wickedness,  see 
Notes  on  Rom.  i.  21 — 32.  (4.)  It  may 
be  added,  that  this  interpretation  is 
adopted  by  the  most  eminent  critics  and 
commentators.  It  is  that  of  Calvin, 
Beza,  Benson,  Macknight,  Bloomfield, 
Piscator,  Lucke,  &c.  The  word  lieth 
here  (xhtav)  means  properly  to  lie  ;  to 
be  laid  ;  to  recline  ;  to  be  situated,  &c. 
It  seems  here  to  refer  to  the  passive  and 
torpid  state  of  a  wicked  world  under 
the  dominion  of  the  prince  of  evil,  as 
acquiescing  in  his  reign  ;  making  no 
resistance  ;  not  even  struggling  to  be 
free.  It  lies  thus  as  a  beast  that  is 
subdued,  a  body  that  is  dead,  or  any 
thing  that  is  wholly  passive,  quiet,  and 
inert.  There  is  no  energy ;  no  effort 
to  throw  off  the  reign ;  no  resistance ; 
no  struggling.  The  dominion  is  com- 
plete, and  body  and  soul,  individuals 
and  nations,  are  entirely  subject  to  his 
will.  This  striking  expression  will  not 
unaptly  now  describe  the  condition  of 
the  heathen  world,  or  of  sinners  in 
general.  There  would  seem  to  be  no 
government  under  which  men  are  so 
little  restive,  and  against  which  they 
have  so  little  disposition  to  rebel,  as 
that  of  Satan.     Comp.  2  Tim.  ii.  26. 

20.  And  we  know  that  the  Son  of 
God  is  come.  We  know  this  by  the 
evidence  that  John  had  referred  to  in 
this  epistle.  Ch.  i.  1 — 4;  v.  6 — 8. 
IT  And  hath  given  us  an  understand- 
ing. Not  an  'understanding'  consi- 
dered as  a  faculty  of  the  mind,  for  reli- 
gion gives  us  no  new  faculties;  but 
he  has  so  instructed  us  that  we  do  un- 
derstand the  great  truths  referred  to 
Comp.  Notes  on  Luke  xxiv.  45.  All 
the  correct  knowledge  which  we  have 
of  God  and  his  government,  is  to  b« 


A.  D.  90.] 


CHAPTER  V. 


that  we  may  Know  him  that  is 
true :  and  we  are  in  him  that  is 


traced  directly  or  indirectly  to  the 
Great  Prophet  whom  God  has  sent  into 
the  world.  John  i.  4,  18;  viii.  12;  ix. 
6.  Heb.  i.  1—3.  Matt.  xi.  27.  IT  That 
we  may  know  him  that  is  true.  That 
is,  the  true  God.  See  Notes  on  John 
xvii.  3.  IF  And  we  are  in  him  that 
is  true.  That  is,  we  are  united  to  him ; 
we  belong  to  him  ;  we  are  his  friends. 
This  idea  is  often  expressed  in  the 
Scriptures  by  being  '  in  him.'  It  de- 
notes a  most  intimate  union,  as  if  we 
were  one  with  him — or  were  a  part  of 
him  —  as  the  branch  is  in  the  vine. 
John  XV.  4,  6.  The  Greek  construc- 
tion is  the  same  as  that  applied  to  '  the 
wicked  one,'  ver.  19  (tV  t^  aX»y^tv9). 
IT  This  is  the  true  God.*  There  has 
been  much  difference  of  opinion  in  re- 
gard to  this  important  passage;  whether 
it  refers  to  the  Lord  Jesus  Christ,  the 
immediate  antecedent,  or  to  a  more 
remote  antecedent — referring  to  God, 
as  such.  The  question  is  of  importance 
in  its  bearing  on  the  doctrine  of  the 
divinity  of  the  Saviour;  for  if  it  refers 
to  him,  it  furnishes  an  unequivocal 
declaration  that  he  is  divine.  The 
question  is,  whether  John  meaiit  that 
it  should  be  referred  to  him  ?  With- 
out going  into  an  extended  examination 
of  the  passage,  the  following  considera- 
tions seem  to  me  to  make  it  morally 
certain  that,  by  the  phrase  '  this  is  the 
true  God,'  &c.,  he  did  refer  to  the  Lord 
Jesus  Christ.  (1.)  The  grammatical 
construction  favours  it.  Christ  is  the 
immediate  antecedent  of  the   pronoun 


*  Many  MSS.  here  insert  the  word  Ood— 
'  the  true  Qod:  {tov  aXri^ivov  ^tov).  This  is 
also  found  in  the  Vulgate,  Coptic,  .^thiopic, 
and  Arabic  versions,  and  in  the  Compluten- 
sian  edition  of  the  New  Testament.  The 
reading,  however,  is  not  so  well  sustained  as 
to  be  adopted  by  Giiesbach,  Tittman,  or 
Hahn.  That  it  may  be  a  genuine  reading  is 
indeed  possible,  but  the  evidence  is  against 
it.  Liicke  (p.  349)  supposes  that  it  is  genu- 
jne,  and  endeavours  to  account  for  the  man- 
ner in  which  it  was  omitted  in  the  MSS. 
34* 


true,    even 


in    his 

a  Lu.  24.  45. 


401 

Son    Jesus 


this  (otto^).  This  would  be  regarded 
as  the  obvious  and  certain  construction 
so  far  as  the  grammar  is  concerned, 
unless  there  were  something  in  the 
thing  affirmed  which  led  us  to  seek 
some  more  remote,  and  less  obvious 
antecedent.  No  doubt  would  have 
been  ever  entertained  on  this  point,  if 
it  had  not  been  for  the  reluctance  to 
admit  that  the  Lord  Jesus  is  the  true 
God.  If  the  assertion  had  been  that 
<  this  is  the  true  Messiah  ;'  or  that  '  this 
is  the  Son  of  God  ;'  or  that  '  this  is  he 
who  was  born  of  the  Virgin  Mary,'  there 
would  have  been  no  difficulty  in  the 
construction.  I  admit  that  this  argu- 
ment is  not  absolutely  decisive ;  for 
cases  do  occur  where  a  pronoun  refers, 
not  to  the  immediate  antecedent,  but  to 
one  more  remote ;  but  cases  of  that 
kind  depend  on  the  ground  of  neces- 
sity, and  can  be  applied  only  when  it 
would  be  a  clear  violation  of  the  sense 
of  the  author  to  refer  it  to  the  immedi- 
ate antecedent.  (2.)  This  construction 
seems  to  be  demanded  by  the  adjunct 
which  John  has  assigned  to  the  phrase 
'  the  true  God,' — '  eternal  life.'  This 
is  an  expression  which  John  would  be 
likely  to  apply  to  the  Lord  Jesus,  con- 
sidered as  life,  and  the  source  of  life, 
and  not  to  God  as  such.  <'  How  familiar 
is  this  language  with  John,  as  applied 
to  Christ !  '  In  him  (i.  e.  Christ)  was 
LIFE,  and  the  life  was  the  light  of 
men  —  giving  life  to  the  world  —  the 
bread  of  life — my  words  are  spirit  and 
LIFE  —  I  am  the  way,  and  the  truth, 
and  the  life.  This  life  (Christ)  was 
manifested,  and  we  have  seen  it,  and 
do  testify  to  you,  and  declare  the  eter- 
nal LIFE  which  was  with  the  Father, 
and  was  manifested  to  us.'  1  John  i 
2."  Prof.  Stuart,  Letters  to  Dr.  Chan- 
ning,  p.  83.  There  is  no  instance  in 
the  writings  of  John,  in  which  the  ap- 
pellation LIFE,  and  eternal  life,  is  be 
stowed  upon  the  Father,  to  designatu 


402 


I.  JOHN. 


[A.D.90. 


Christ.  This  *  is  the  true  God, 
and  eternal  life. 

a  Is.  9.  6. 

him  as  the  author  of  spiritual  and  eter- 
nal life;  and  as  this  occurs  so  frequently 
in  John's  writings  as  applied  to  Christ, 
the  laws  of  exegesis  require  that  both 
the  phrase  '  the  true  God,'  and  '  eternal 
life,'  should  be  applied  to  him.  (3.)  If 
it  refers  to  God  as  such,  or  to  the  word 
•  true'  (tov  aXvi^vov  [^eov]),  it  would  be 
mere  tautology,  or  a  mere  truism.  The 
rendering  then  would  be,  '  That  we 
may  know  the  true  God,  and  we  are  in 
the  true  God  :  this  is  the  true  God, 
and  eternal  life.'  Can  we  believe  that 
an  inspired  man  would  affirm  gravely, 
and  with  so  much  solemnity,  and  as  if 
it  were  a  truth  of  so  much  magnitude, 
that  the  true  God  is  the  true  God  ? 
(4.)  This  interpretation  accords  with 
what  we  are  sure  John  would  affirm 
respecting  the  Lord  Jesus  Christ.  Can 
there  be  any  doubt  that  he  who  said, 
<In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  the 
Word  was  God ;'  that  he  who  said 
'all  things  were  made  by  him,  and 
without  him  was  nothing  made  that 
was  made ;'  that  he  who  recorded  the 
declaration  of  the  Saviour,  '  I  and  my 
Father  are  one;'  and  the  declaration 
of  Thomas,  <  my  Lord  and  my  God,' 
would  apply  to  him  the  appellation  the 
true  God  /  (5.)  If  John  did  7iot  mean 
to  affirm  this,  he  has  made  use  of  an 
expression  which  was  liable  to  be  mis- 
understood, and  which,  as  facts  have 
shown,  would  be  misconstrued  by  the 
great  portion  of  those  who  might  read 
wtiat  he  had  written  ;  and,  moreover, 
an  expression  that  would  lead  to  the 
very  sin  against  which  he  endeavours 
o  guard  in  the  next  verse  —  the  sin  of 
substituting  a  creature  in  the  place  of 
God,  and  rendering  to  another  the 
honour  due  to  him.  The  language 
which  he  uses  is  just  such  as,  accord- 
ing to  its  natural  interpretation,  would 
lead  men  to  worship  one  as  the  true 


21  Little  children,  keep  your- 
selves from  idols.  *     Amen. 

b  1  Co.  10.  14. 


God  who  is  not  the  true  God,  unless 
the  Lord  Jesus  be  divine.  For  tht-se 
reasons,  it  seems  to  me  that  the  fair 
interpretation  of  this  passage  demands 
that  it  should  be  understood  as  referring 
to  the  Lord  Jesus  Christ.  If  so,  it  is  a 
direct  assertion  of  his  divinity,  for  ther^ 
could  be  no  higher  proof  of  it  than  to 
affirm  that  he  is  the  true  God.  IT  A7ia 
eternal  life.  Having  '  life  in  himself 
(John  V.  2G),  and  the  source  and 
fountain  of  life  to  the  soul.  No 
more  frequent  appellation,  perhaps, 
is  given  to  the  Saviour  by  John,  thau 
that  he  is  life,  and  the  source  of  life. 
Comp.  John  i.  4;  v.  26,  40;  x.  10; 
vi.  33,  35,  48,  .51,  53,  63  ;  xi.  25  ;  xiv. 
6;  XX.  31  ;   1  John  i.  1,  2;  v.  12. 

21.  Little  children.  This  is  a  fa- 
vourite mode  of  address  with  John 
(See  Notes  on  ch.  ii.  1),  and  it  was 
proper  to  use  it  in  giving  his  parting 
counsel,  embracing,  in  fact,  all  that  he 
had  to  say  —  that  they  should  keep 
themselves  from  idols,  and  suffer  no- 
thing to  alienate  their  affections  from 
the  true  God.  His  great  object  had 
been  to  lead  them  to  the  knowledge 
and  love  of  God,  and  all  his  coun- 
sels would  be  practically  followed, 
if,  amidst  the  temptations  of  idolatry, 
and  the  allurements  of  sin,  nothing 
were  allowed  to  estrange  their  hearts 
from  him.  ^  Keep  yourselves  from 
idols.  From  worshipping  them  ;  from 
all  that  would  imply  communion  with 
them  or  their  devotees.  Comp.  Notes 
on  1  Cor.  X.  14.  The  word  rendered 
idols  here  (seSioXov)  means,  properly, 
an  image,  spectre,  shade — as  of  the 
dead  ;  then  any  image  or  figure  which 
would  represent  any  thing,  particularly 
any  thing  invisible;  and  hence  any 
thing  designed  to  represent  God,  and 
that  was  set  up  with  a  view  to  be  ac- 
knowledged as  representing  him,  or  to 
bring   him,   or   his   perfections,    more 


A.  D.  90.] 


CllAPTEU  v. 


403 


vividly  before  the  mind.  The  word  is 
applicable  to  idol-gods — heathen  deities, 

1  Cor.  viii.  4,  7  ;  x.  19.     Rom.  ii.  22  ; 

2  Cor.  vi.  16.  1  Thess.  i.  9  ;  but  it 
would,  also,  be  applicable  to  any  image 
designed  to  represent  the  true  God,  and 
through,  or  by  which  the  true  God  was 
to  be  adored.  The  essential  things  in 
the  word  seem  to  be  (a)  An  image  or 
representation  of  the  deity  ;  and  {h) 
The  making  of  that  an  object  of  ado- 
ration instead  of  the  true  God.  Since 
one  of  these  things  would  be  likely  to 
lead  to  the  other,  both  are  forbidden  in 
the  prohibitions  of  idolatry.  Ex.  xx. 
4,  5.  This  would  forbid  all  attempts 
to  represent  God  by  paintings  or  statu- 
ary ;  all  idol-worship,  or  worship  of 
heathen  gods  ;  all  images  and  pictures 
that  would  be  substituted  in  the  place 
of  God  as  objects  of  devotion,  or  that 
might  transfer  the  homage  from  God  to 
the  image;  and  all  giving  of  those  af- 
fections to  other  beings  or  objects  which 
are  due  to  God.  Why  the  apostle 
closed  this  epistle  with  this  injunction 
ne  has  not  stated,  and  it  may  not  be 
easy  to  determine.  It  may  have  been 
for  such  reasons  as  these  :  (1.)  Those 
to  whom  he  wrote  were  surrounded  by 
idolaters,  and  there  was  danger  that 
they  might  fall  into  the  prevailing  sin, 
or  in  some  way  so  act  as  to  be  under- 
stood to  lend  their  sanction  to  idolatry. 
(2.)  In  a  world  full  of  alluring  objects, 
there  was  danger  then,  as  there  is  at 
all  times,  that  the  affections  should  be 
fixed  on  other  objects  than  the  supreme 
God,  and  that  what  is  due  to  him 
should  be  withheld.  It  may  be  added, 
in  the  conclusion  of  the  exposition  of 
this  epistle,  that  the  same  caution  is  as 
needful  for  us  as  it  was  to  those  to 
whom  John  wrote.  We  are  not  in 
danger,  indeed,  of  bowing  down  to 
idols,  or  of  engaging  in  the  grosser 
forms  of  idol-worship.  But  we  may 
be  in  no  less  danger  thari  they  to  whom 


John  wrote  were,  of  substituting  other 
things  in  our  affections  in  the  place  of 
the  true  God,  and,  of  devoting  I.  them 
the  time  and  the  affection  which  are 
due  to  him.  Our  children  it  is  possible 
to  love  with  such  an  attachment  as 
shall  effectually  exclude  the  true  God 
from  the  heart.  The  world — its  wealth, 
and  pleasures,  and  honours — we  may 
love  with  a  degree  of  attachment  such 
as  even  an  idolater  would  hardly  show 
to  his  idol-gods;  and  all  the  time  which 
he  would  take  in  performing  his  devo- 
tions in  an  idol-temple,  we  may  devote 
with  equal  fervour  to  the  service  of  the 
world.  There  is  practical  idolatry  all 
over  the  world  ;  in  nominally  Christian 
lands  as  well  as  among  the  heathen  ; 
in  families  that  acknowledge  no  God 
but  wealth  and  fashion  ;  in  the  hearts 
of  multitudes  of  individuals  who  would 
scorn  the  thought  of  worshipping  at  a 
Pagan  altar;  and  even,  it  is  to  be 
found,  in  the  heart  of  many  a  one  who 
professes  to  be  acquainted  with  the 
true  God,  and  to  be  an  heir  of 
heaven.  God  should  have  the  supreme 
place  in  our  affections.  The  love  of 
every  thing  else  should  be  held  in  strict 
subordination  to  the  love  of  Him.  He 
should  reign  in  our  hearts;  be  ac- 
knowledged in  our  closets,  our  fami- 
lies, and  in  the  place  of  public  worship  ; 
be  submitted  to  at  all  times  as  having 
a  right  to  command  and  control  us;  be 
obeyed  in  all  the  expressions  of  his 
will,  by  his  word,  by  his  Providence, 
and  by  his  Spirit ;  be  so  loved  that  we 
shall  be  willing  to  part  without  a  mur- 
mur with  the  dearest  object  of  affection 
when  he  takes  it  from  us ;  and  so  that, 
with  joy  and  triumph,  we  shall  welcome 
his  messenger,  the  angel  of  death, 
when  he  shall  come  to  summon  us  into 
his  presence.  To  all  who  may  read 
these  illustrations  of  the  epistle  of  the 
•beloved  disciple,'  may  God  grant  this 
inestimable  blessing  and  honour,  Am£it. 


THE 

SECOND  EPISTLE    GENERAL  OF  JOHN. 


INTRODUCTION. 


§  1.  The  Authenticity  of  the  Second  and  Third  Epistles  of  John. 

The  authenticity  of  these  two  epistles  was  doubted  by  many  in  the  early 
Christian  church,  and  it  was  not  before  a  considerable  time  had  elapsed  that 
their  canonical  authority  was  fully  admitted.  The  first  of  the  three  epistles  wag 
always  received  as  the  undoubted  production  of  the  apostle  John  ;  but,  though 
not  positively  and  absolutely  rejected,  there  were  many  doubts  entertained  in  re- 
gard to  the  authorship  of  the  second  and  third.  Their  exceeding  brevity,  and 
the  fact  that  they  were  addressed  to  individuals,  and  seemed  not  designed  for 
general  circulation,  made  them  less  frequently  referred  to  by  the  early  Christian 
writers,  and  renders  it  more  difficult  to  establish  their  genuineness. 

The  evidence  of  their  genuineness  is  of  two  kinds — external  and  internal. 
Though,  from  their  brevity,  the  proof  on  these  points  must  be  less  full  and  clear 
than  it  is  in  regard  to  the  first  epistle,  yet  it  is  such  as  to  satisfy  the  mind,  on 
the  whole,  that  they  are  the  production  of  the  apostle  John,  and  are  entitled  to 
a  place  in  the  canon  of  Scripture. 

(1.)  External.  The  evidence  of  this  kind,  either  for  or  against  the  authen- 
ticity of  these  epistles,  is  found  in  the  following  testimonies  respecting  them  in 
the  writings  of  the  Fathers,  and  the  following  facts  in  regard  to  their  admission 
into  the  canon. 

(a)  In  the  church  and  school  at  Alexandria  they  were  both  well  known,  and 
were  received  as  a  part  of  the  sacred  writings.  Clement  of  Alexandria,  and 
Alexander,  bishop  of  Alexandria,  quote  them,  or  refer  to  them,  as  the  writings 
of  the  apostle  John.  Lardner,  vi.  275;  Lilcke,  p.  .329.  Origen,  the  successor 
of  Clement,  says,  "  John  left  behind  him  an  epistle  of  very  few  stichoi  ;  perhaps 
also  a  second  and  third,  though  some  do  not  consider  these  genuine.  Both  these 
together,  however,  contain  only  an  hundred  siickoi.'"  Dionysius  of  Alexandria, 
shows  that  he  was  acquainted  with  all  of  them,  but  calls  the  two  last  ^tpofjisva* 
— writings  alleged  to  be  genuine.  For  the  import  of  this  word,  as  used  by 
Dionysius,  see  Lilcke,  pp.  330,  331. 

(b)  These  epistles  were  known  and  received  in  the  Western  churches  in  the 
second  and  third  centuries.  Of  this  fact,  an  important  witness  is  found  in  Ire 
nsBus,  who,  on  account  of  the  place  where  he  resided  during  his  youth,  and  the 
school  in  which  he  was  educated,  deserves  especial  regard  as  a  witness  respecting 
the  works  of  John.  Hug.     He  was  born  at  Smyrna,  and  lived  not  long  after 

(cccciv) 


INTRODUCTION.  CCCCV 

the  times  of  the  apostles.  He  was  a  disciple  of  Polycarp,  who  was  acquainted 
with  the  apostle  John,  and  having  passed  his  early  years  in  Asia  Minor,  must, 
in  the  circumstances  in  which  he  was  placed,  have  been  familiar  with  the  writ- 
ings of  John,  and  have  known  well  what  writings  were  attributed  to  him. 
He  quotes  the  second  epistle  (ver.  11),  and  with  express  reference  to  John  aa 
the  author,  under  the  name  of  "John,  the  disciple  of  our  Lord."  In  another 
place,  also,  he  refers  to  this  epistle.  After  quoting  from  the  first  epistle,  he  con- 
tinues, <»And  John,  the  disciple  of  Jesus,  in  the  epistle  before  mentioned,  com- 
manded that  they  (the  heretics)  should  be  shunned,  saying,"  &c.  He  then 
quotes,  word  for  word,  the  seventh  and  eighth  verses  of  the  epistle. 

(c)  The  African  church,  in  the  third  century,  regarded  the  second  epistle,  at 
least,  as  the  production  of  John.  At  a  Synod  in  Carthage,  under  Cyprian, 
Aurelius,  bishop  of  Chullabi,  in  giving  his  vote  on  the  question  on  baptizing 
heretics,  quotes  the  tenth  verse  of  the  second  epistle  as  authority,  saying,  '  John, 
in  his  epistle,  declares,'  &c. 

(c?)  There  is  some  doubt  in  regard  to  the  Syrian  church,  whether  these  epistles 
were  at  first  received  as  genuine  or  not.  The  manuscripts  of  the  Peschito,  or 
old  Syriac  version,  at  least  since  the  sixth  century,  do  not  contain  the  Epistle 
of  Jude,  the  Second  Epistle  of  Peter,  or  the  Second  and  Third  of  John.  Yet 
Ephrem  the  Syrian,  in  the  fourth  century,  quotes  the  Epistle  of  Jude,  the  Se- 
cond Epistle  of  Peter,  and  the  Second  of  John,  as  genuine  and  canonical.  As 
this  father  in  the  Syrian  church  was  not  acquainted  with  the  Greek  language 
{Lucke),  it  is  clear  that  he  must  have  read  these  epistles  in  a  translation,  and 
as  would  seem  most  probable  in  some  Syriac  version.  The  probability  would 
seem  to  be,  as  these  epistles  are  not  in  the  oldest  Syriac  version,  that  there  was 
some  doubt  about  their  authenticity  when  that  version  was  made,  but  that  before 
the  time  of  Ephrem  they  had  come  to  be  regarded  as  genuine,  and  were  trans- 
lated by  some  other  persons.  Their  use  in  the  time  of  Ephrem  would  at  least 
show  that  they  were  then  regarded  as  genuine.  They  may  have  been,  indeed, 
at  some  period  attached  to  the  ancient  version,  but  at  a  later  period,  as  they  did 
not  originally  belong  to  that  version,  they  may  have  been  separated  from  it 
Liicke.  At  all  events,  it  is  clear  that  at  an  early  period  in  the  Syrian  church 
they  were  regarded  as  genuine. 

(c)  Though  there  were  doubts  among  many  of  the  Fathers,  respecting  the 
genuineness  of  these  epistles,  yet  they  were  admitted  in  several  councils  of  the 
church  to  be  genuine.  In  the  85th  of  the  apostolic  canons  (so  called) ;  in  the 
60th  canon  of  the  Synod  of  Laodicea ;  the  council  at  Hippo  (A.  D.  393),  and 
the  third  council  of  Carthage  (A.  D.  397),  they  were  reckoned  as  undoubtedly 
pertaining  to  the  inspired  canon  of  Scripture. 

(/)  All  doubts  on  the  subject  of  the  genuineness  of  these  epistles  were,  how- 
ever, subsequently  removed  in  the  view  of  Christian  writers,  and  in  the  middle 
ages  they  were  universally  received  as  the  writings  of  the  apostle  John.  Some 
of  the  Reformers  again  had  doubts  of  their  genuineness.  Erasmus  quoted  the 
sentiment  of  Jerome,  that  it  was  not  the  apostle  John  who  wrote  these  epistles, 
but  a  presbyter  of  the  same  name  ;  and  Calvin  seems  to  have  entertained  some 
doubt  of  their  genuineness,  for  he  has  omitted  them  in  his  commentaries,  but 
these  doubts  have  also  disappeared  and  the  conviction  has  again  become  general, 
and  indeed  almost  universal,  that  they  are  to  be  ranked  among  the  genuine 
writings  of  the  apostle  John. 

It  may  be  added  here,  that  the  doubts  which  have  been  entertained  on  the 
subject,  and  the  investigations  to  which  they  have  given  rise,  show  the  care 


CCCCVl  INTRODUCTION. 

which  has  been  evinced  in  forming  the  canon  of  the  New  Testament,  and  de* 
BQonstrate  that  the  Christian  world  has  not  been  disposed  to  receive  books  as  of 
sacred  authority  without  evidence  of  their  genuineness. 

(2.)  There  is  strong  internal  evidence  that  they  are  genuine.  This  is  found 
in  their  style,  sentiment,  and  manner.  It  is  true,  that  one  who  was  familiar 
with  the  writings  of  the  apostle  John  might  compose  two  short  epistles  like 
these,  that  should  be  mistaken  for  the  real  productions  of  the  apostle.  There 
are,  even  in  these  brief  epistles,  not  a  few  passages  which  seem  to  be  a  mere 
repetition  of  what  John  has  elsewhere  said.  '  But  there  are  some  things  in 
regard  to  the  internal  evidence  that  they  are  the  writings  of  the^apostle  John, 
and  were  not  designedly  forged,  which  deserve  a  more  particular  notice.  They 
are  such  as  these  :  (a)  As  already  said,  the  style,  sentiment,  and  manner  are 
such  as  are  appropriate  to  John.  There  is  nothing  in  the  epistles  which  we 
might  not  suppose  he  would  write ;  there  is  much  that  accords  with  what  he 
has  written ;  there  is  much  in  the  style  which  would  not  be  likely  to  be  found 
in  the  writings  of  another  man ;  and  there  is  nothing  in  the  sentiments  which 
would  lead  us  to  suppose  that  the  manner  of  the  apostle  John  had  been  assumed, 
for  th*  purpose  of  palming  upon  the  world  productions  which  were  not  his 
Resemblances  between  these  epistles  will  strike  every  reader,  and  it  is  unneces- 
sary to  specify  them.  The  following  passages,  however,  are  so  decidedly  in  the 
manner  of  John,  that  it  may  be  presumed  that  they  were  either  written  by  him, 
or  by  one  who  designed  to  copy  from  him:  second  epistle,  vs.  5,  6,  7,  9  ;  third 
epistle,  vs.  11,  12.  (6)  The  fact  that  the  name  of  the  writer  is  not  affixed  to 
the  epistles,  is  much  in  the  manner  of  John.  Paul,  in  every  case  except  in  the 
epistle  to  the  Hebrews,  affixed  his  name  to  his  epistles ;  Peter,  James,  and 
Jude  did  the  same  thing.  John,  however,  has  never  done  it  it  any  of  his  writ- 
ings, except  the  Apocalypse.  He  seems  to  have  supposed  that  there  was  some- 
thing about  his  style,  and  manner,  which  would  commend  his  writings  as  gen- 
uine ;  or  that  in  some  other  way  they  would  be  so  well  understood  to  be  his, 
that  it  was  not  necessary  to  specify  it.  Yet,  the  omission  of  his  name,  or  of 
something  that  would  lay  claim  to  his  authority  as  an  apostle,  would  not  be 
likely  to  occur  if  these  epistles  were  fabricated  with  a  design  of  palming  them 
upon  the  world  as  his.  The  artifice  would  be  too  refined,  and  would  be  too 
likely  to  defeat  itself,  to  be  adopted  by  one  who  should  form  such  a  plan,  (c) 
The  apparently  severe  and  harsh  remarks  made  in  the  epistle  in  regard  to  here- 
tics, may  be  adverted  to  as  an  evidence  that  these  epistles  are  the  genuine  writ- 
ings of  John  the  apostle.  Thus,  in  the  second  epistle,  ver.  10,  he  says,  "If 
there  come  any  unto  you,  and  bring  not  this  doctrine,  receive  him  not  into  your 
house,  neither  bid  him  God  speed."  So  in  the  third  epistle,  ver.  10:  "  If  I 
come,  I  will  remember  his  deeds  which  he  doeth,  prating  against  us  with  mali- 
cious words,"  &c.  It  has  been  made  an  objection  to  the  genuineness  of  these 
epistles,  that  this  is  not  in  the  spirit  of  the  mild  and  amiable  'disciple  whom 
Jesus  loved ;'  that  it  breathes  a  temper  of  uncharitableness  and  severity  which 
could  not  have  existed  in  him  at  any  time,  and  especially  when,  as  an  old  man, 
he  is  said  to  have  preached  nothing  but '  love  one  another.'  But  two  circum- 
stances will  show  that  this,  so  far  from  being  an  objection,  is  rather  a  proof  of 
their  genuineness.  One  is,  that,  in  fact,  these  expressions  accord  with  what 
we  know  to  have  been  the  character  of  John.  They  are  not  inappropriate  to  one 
who  was  named  by  the  master  himself,  '  Boanerges — a  son  of  thunder'  (Mark 
iii.  17);  or  to  one  who  was  disposed  to  call  down  fire  from  heaven  on  the  Sama- 
ritan who  would  not  receive  the  Lord  Jesus  (Luke  ix.  64) ;  or  to  one  whc^ 


INTRODUCTION.  CCCCVl 

when  he  saw  another  casting  out  devils  in  the  name  of  Jesus,  took  upon  himself 
the  authority  to  forbid  him  (Mark  ix.  38).  The  truth  is,  that  there  was  a  re- 
markable mixture  of  gentleness  and  severity  in  the  character  of  John,  and  though 
the  former  was  the  most  prominent,  and  may  be  supposed  to  have  increased  as  he 
grew  old,  yet  the  other  also  often  manifested  itself.  There  was  that  in  the 
character  of  John,  which  under  some  circumstances,  and  under  other  teaching 
than  that  of  the  Lord  Jesus,  might  have  been  developed  in  the  form  of  great 
exclusiveness,  bigotry,  and  sternness  —  perhaps  in  the  form  of  open  persecution. 
Under  the  teaching  of  the  Saviour,  and  through  his  example,  his  milder  and  better 
nature  prevailed,  and  so  decidedly  acquired  the  ascendency,  that  we  almost  never 
think  of  the  harsher  traits  of  his  character.  The  other  circumstance  is,  that  it  would 
never  have  occurred  to  one  who  should  have  attempted  to  forge  an  epistle  in  the 
name  of  John,  to  have  introduced  a  passage  of  this  kind.  The  artifice  would 
have  been  too  little  likely  to  have  accomplished  the  end,  to  have  occurred  to  the 
mind,  or  to  have  been  adopted.  The  public  character  of  John  was  so  amiable  ; 
he  was  so  uniformly  spoken  of  as  the  '  disciple  whom  Jesus  loved  ;'  gentleness 
and  kindness  seemed  to  be  such  pervading  traits  in  his  nature,  that  no  one 
would  have  thought  of  introducing  sentiments  which  seemed  to  be  at  variance 
with  these  traits,  even  though,  on  a  close  analysis,  it  could  be  made  out  that 
they  were  7iot  contrary  to  his  natural  character,  (c?)  Perhaps,  also,  the  appel- 
lation which  the  writer  gives  himself  in  these  two  epistles  (o  Ttpsa^itspof)  the 
elder,  may  be  regarded  as  some  evidence  that  they  are  the  writings  of  the  apos- 
tle John ;  that  is,  it  is  more  probable  that  he  would  use  this  appellation 
than  that  any  other  writer  would.  It  has,  indeed,  been  made  a  ground  of  ob- 
jection that  the  use  of  this  term  proves  that  they  are  not  the  productions  of 
John.  See  Liicke,  p.  340.  But,  as  we  have  seen,  John  was  not  accustomed 
to  prefix  his  own  name  to  his  writings,  and  if  these  epistles  were  written  by 
him  when  he  was  at  Ephesus,  nothing  is  more  probable  than  that  he  should 
use  this  term.  It  can  hardly  be  regarded  as  an  appellation  pertaining  to 
office,  for  as  there  were  many  elders  or  presbyters  in  the  church  (Acts 
XX.  17),  the  use  of  the  term  >■  tJie  elder'  would  not  be  suflSciently  distinctive  to 
designate  the  writer.  It  may  be  presumed,  therefore,  to  have  a  particular  re- 
spect to  age;  and,  under  the  circumstances  supposed,  it  would  apply  to  no  one 
with  so  much  propriety  p.s  to  the  apostle  John — one  who  would  be  well-known 
as  the  aged  and  venerable  disciple  of  the  Saviour.  Comp.,  however,  Lacke,.on 
the  use  of  this  word,  pp.  340 — 343. 

§  2.  Of  the  Person  to  whom  John  addressed  his  Second  Epistle. 

This  epistle  purports  to  be  addressed,  as  it  is  in  our  translation,  to  <  the  elect 
lady'  (ixKixtYi  xvpt'a).  There  has  been  great  diversity  of  opinion  in  regard  to 
the  person  here  refeiTed  to,  and  there  are  questions  respecting  it  which  it  is 
impossible  to  determine  with  absolute  certainty.  The  different  opinions  which 
have  been  entertained  are  the  following  :  (a)  Some  have  supposed  that  a  Chris- 
tian matron  is  referred  to,  a  friend  of  John,  whose  name  was  either  ^ExXsxtr 
(^Eclecte),  or  Yivpia  {Cyria).  CEcumenius  and  Theophyluct  supposed  that  the 
proper  name  of  the  female  referred  to  was  Eclecte ;  others  have  adopted  the 
other  opinion  ^hat  the  name  was  Cyria.  (J))  Others  among  the  ancients,  and 
particularly  Clement,  supposed  that  the  church  was  denoted  by  this  name,  under 
the  delicate  :r??.ge  of  an  elect  lady  ;  either  some  particular  church  to  whom  the 
epistle  was  «>nt,  or  to  the  church  at  large.  This  opinion  has  been  held  by 
some  of  tb-s  mo-Jern  writers  also,     (c)  Others  have  supposed,  as  is  implied  in 


CCCCVlll  INTRODUCTION. 

our  common  version,  that  it  was  addressed  to  sonr^e  Christian  matron,  whose 
name  is  not  mentioned,  but  who  was  well-known  to  John,  and  perhaps  to  many 
others,  for  her  piety,  and  her  acts  of  kindness  to  Christians.  The  reason  why 
her  name  was  suppressed,  it  has  been  supposed,  was  that  if  it  had  been  men- 
tioned, it  might  have  exposed  her  to  trouble  in  some  way,  perhaps  to  persecu- 
tion, (rf)  Recently,  Knauer  (Studien  und  Kritik.,  1833,  Heft  2.  s.  4.52,  ff.), 
has  endeavoured  to  show  that  it  was  addressed  to  the  Virgin  Mary,  who  is  sup- 
posed then  to  have  resided  in  Galilee.  The  improbability  of  this  opinion  is 
shown  in  Lucke,  pp.  352,  353. 

These  questions  are  not  very  important  to  be  determined,  even  if  they  could 
be  with  accuracy ;  and  at  this  period  of  time,  and  with  the  few  data  which  we 
have  for  forming  a  correct  judgment  on  the  subject,  it  is  not  possible  to  settle 
them  with  entire  certainty.  The  probable  truth  in  regard  to  this  point,  and  all 
which  it  seems  now  possible  to  ascertain  with  any  degree  of  certainty,  may  be 
expressed  in  the  following  specifications: 

(I.)  The  letter  was  addressed  to  an  individual  and  not  to  a  church.  If  it 
had  been  to  a  particular  church,  it  would  have  been  specified,  for  this  is  thfi 
uniform  mode  in  the  New  Testament.  If  it  were  addressed  to  the  church  at 
large,  it  is  in  the  highest  degree  improbable  that  John  should  have  departed 
from  the  style  of  address  in  his  first  epistle  ;  improbable  in  every  way  that  he 
should  have  adopted  another  style  so  mystical  and  unusual  in  a  plain  prose 
composition.  It  is  only  in  poetry  ;  in  prophecy  ;  in  compositions  where  figurative 
language  abounds,  that  the  church  is  represented  as  a  female  at  all ;  and  it  is 
wholly  improbable  that  John,  at  the  outset  of  a  brief  epistle,  should  have  adopted 
this  appellation.  The  fact  that  it  was  addressed  to  an  individual  female,  is  fur- 
ther apparent  from  the  mention  of  her  children,  vs.  i.  4  ;  <«  Unto  the  elect  lady 
and  her  children  ;"  "  I  found  of  thy  children  walking  in  truth."  This  is  not 
such  language  as  one  would  use  in  addressing  a  church. 

(2.)  It  is  probable  that  the  name  of  this  lady  was  designed  to  be 
specified,  and  that  it  was  Cyria  (Kvpt'a).  This,  indeed,  is  not  absolutely  cer- 
tain ;  but  the  Greek  will  readily  bear  this,  and  it  accords  best  with  apostolic 
usage,  to  suppose  that  the  name  of  the  person  to  whom  the  letter  was  addressed 
would  be  designated.  This  occurs  in  the  third  epistle  of  John,  the  epistles  of 
Paul  to  Philemon,  to  Timothy,  and  to  Titus,  and,  so  far  as  appears,  there  is  no 
reason  why  it  should  not  have  been  done  in  the  case  before  us.  The  Syriac 
and  Arabic  translators  so  understand  it,  for  both  have  retained  the  name  Cyria. 
It  may  do  something  to  confirm  this  view,  to  remark  that  the  name  Cyria 
was  not  uncommon,  in  subsequent  times,  at  least,  among  Christian 
females.  See  Corp.  Inscript.  Gruter,  p.  1127,  Num.  xi.  ^iviiiiio^  xal  *j  yvi^ 
avtov  Kvpt'a-  Comp.  Lex.  Hagiologic.  Lips.  1719,  p.  448,  where  two  female 
martyrs  of  that  name  are  mentioned.  See  also  other  instances  referred  to  in 
Liicke,  com.  p.  351.  If  these  views  are  correct,  then  the  true  rendering  of  the 
passage  would  be,  *  The  presbyter  unto  the  elect  Cyria.' 

(3.)  Of  this  pious  female,  however,  nothing  more  is  known  than  what  is 
mentioned  in  this  epistle.  From  that  we  learn  that  John  was  warmly  attached 
to  her,  ver.  5 ;  that  she  was  a  mother,  and  that  her  children  were  pious,  vs.  1, 
4 ;  and  that  she  was  of  a  hospitable  character,  and  would  be  likely  to  entertain 
those  who  came  professedly  as  religious  teachers,  vs.  10,  11.  Where,  or  when 
she  lived,  or  when  she  died,  we  have  no  information  whatever.  At  the  time  of 
writing  this  epistle,  John  had  strong  hopes  that  he  would  be  permitted  to  come 
«oon  and  see  her,  but  whether  he  ever  did  so,  we  are  not  informed,  ver.  12. 


INTRODUCTION.  CCCCiX 

§  3.  The  Canonical  Authority  of  the  Second  and  Third  Epistles, 

The  canonical  authority  of  these  epistles  depends  on  the  following  things  ; 

(1.)  On  the  evidence  that  they  are  the  writings  of  the  apostle  John.  In  pro- 
portion as  that  evidence  is  clear,  their  canonical  authority  is  of  course  estab- 
lished. 

(2.)  Though  brief,  and  though  addressed  to  individuals,  they  are  admitted  into 
the  canon  of  Scripture  with  the  same  propriety  as  the  epistles  to  Timothy,  to 
Titus,  and  to  Philemon,  for  those  were  addressed  also  to  individuals. 

(3.)  Like  those  epistles,  also,  these  contain  things  of  general  interest  to 
the  church.  There  is  nothing  in  either  that  is  inconsistent  with  what  John 
has  elsewhere  written,  or  that  conflicts  with  any  other  part  of  the  New  Testa- 
ment ;  there  is  much  in  them  that  is  in  the  manner  of  John,  and  that  breathes 
his  spirit;  there  is  enough  in  them  to  tell  us  of  the  way  of  salvation. 

Of  the  time  when  these  epistles  were  written,  and  the  place  where,  nothing 
is  known,  and  conjecture  would  be  useless,  as  there  are  no  marks  of  time  or 
place  in  either,  and  there  is  no  historical  statement  that  gives  the  information. 
It  has  been  the  common  opinion  that  they  were  written  at  Ephesus,  and  when 
John  was  old.  The  appellation  which  he  gives  of  himself,  ^the  elder,'  accords 
with  this  supposition,  though  it  does  not  make  it  absolutely  certaip 


S5 


THE  SECOND 
EPISTLE  GENERAL  OF  JOHN 


THE  elder  unto  the'  elect  lady 
and    her  children,  whom    I 
love  in  the  truth ;  and  itot  Fonly, 


AI?^ALTSIS    OF    THE    SECOND    EPISTLE. 

The  points  embraced  in  this  epis- 
tle are  these  :  A  salutation  to  the 
female  to  whom  it  is  addressed,  and 
an  expression  of  warm  attachment  to 
her  family,  vs.  1— 2f..  • -An  expression 
of  joy  and  gratitude,  that  he  had  been 
permitted  to  learii  that  her  children 
had  embraced  the  truth,  and  were  walk- 
ing in  it.  ver.  4.  An  exhortation  to 
live  in  the  exercise  of  mutual  love,  in 
obedience  to  the  great  commandment 
of  the  Saviour,  vs.  5,  6.  The  fact  that 
many  deceivers  had  gone  out  into  the 
world,  and  an  exhortation  to  be  on  the 
guard  against  their  arts.  vs.  7,  8.  A 
test  by  which  they  might  be  known, 
and  their  true  character  ascertained, 
ver.  9.  An  exhortation  to  show  them 
no  countenance  whatever;  not  to  treat 
them  in  any  such  way,  even  in  the  rites 
of  hospitality,  as  to  give  occasion  to 
the  charge  that  she  was  friendly  to 
their  doctrines,  vs.  10,  11.  A  state- 
ment that,  as  he  hoped  to  see  her  soon, 
he  would  not  write  more  to  her.  ver. 
12.  And  the  salutation  of  the  children 
of  some  one  who  is  spoken  of  as  her 
elect  sister,  ver.  13. 

1     The  elder.  See  the  Intro.  §  1.(2) 

(</).   H  Unto  the  elect  lady.   The  elect, 

or  chosen  Cyria.    See  Intro.  §  2.     He 

84<lresseB  her  as  one  chosen  of  God  to 

(410) 


but  also  all  they  that  have  known 
the  truth; 


salvation,  in  the  use  of  a  term  often 
applied  to  Christians  in  the  New  Tes- 
tament. IT  And  her  children.  The 
word  here  rendered  children  (tkxva^ 
would  include  in  itself  both  sons  and 
daughters,  but  as  the  apostle  immedi- 
ately uses  a  masculine  pronoun  {ov(), 
it  would  seem  more  probably  that  sons 
only  were  intended.  At  all  events,  the 
use  of  such  a  pronoun  proves  that  a 
part  at  least  of  her  children  were  sons. 
Of  their  number  and  character  we  have 
no  information,  except  that  (Notes  on 
ver.  4)  a  part  of  them  were  Christians. 
IF  Whom  I  love  in  the  truth.  See  Notes 
on  1  John  iii.  18.  The  meaning  here 
is,  that  he  truly  or  sincerely  loved  them. 
The  introduction  of  the  article  the  here, 
which  is  not  in  the  original  (sV  d^^stqi,), 
somewhat  obscures  the  sense,  as  if  the 
meaning  were  that  he  loved  them  so 
far  as  they  embraced  the  truth.  The 
meaning,  however,  is  that  he  was  sin- 
cerely attached  to  them.  The  word 
'  whom'  here  (ovj)  embraces  both  the 
mother  and  her  children,  though  the 
pronoun  is  in  the  masculine  gender,  in 
accordance  with  the  usage  of  the  Greek 
language.  No  mention  is  made  of  her 
husband,  and  it  may  thence  be  inferred 
that  she  was  a  widow.  Had  he  been 
living,  though  he  might  not  have  been 
a  Christian,  it  is  to  be  presumed  that 
soipe  allusion  would  have  been  made 


A.  D  90.]  II.  JOHN. 

2  For  the  truth's  sake,  which 
dwelleth  in  us,  and  shall  be  with 
us  for  ever. 

3  Grace  be  with  you,  mercy, 
and  peace,  from  God  the  Father, 


4U 


to  him  as  well  as  to  the  children,  espe- 
cially as  there  is  reason  to  believe  that 
only  a  part  of  her  children  were  pious. 
See  Notes  on  ver.  4.  ^  And  not  I 
only,  but  also  all  they  that  have  known 
the  truth.  That  is,  all  those  Christians 
who  had  had  an  opportunity  of  know- 
ing them,  were  sincerely  attached  to 
them.  It  would  seem  from  a  subse- 
quent part  of  the  epistle  (ver.  10),  that 
this  female  was  of  a  hospitable  char- 
acter, and  was  accustomed  to  entertain 
at  her  house  the  professed  friends  of 
religion,  especially  religious  teachers, 
and  it  is  probable  that  she  was  the  more 
extensively  known  from  this  fact.  The 
commendation  of  the  apostle  here  shows 
that  it  is  possible  that  a  family  shall 
be  extensively  known  as  one  of  order, 
peace,  and  religion,  so  that  all  who 
know  it,  or  hear  of  it,  shall  regard  it 
with  interest,  respect,  and  love. 

2.  For  the  truth's  sake.  They  love 
this  family  because  they  love  the  truth, 
and  see  it  so  cordially  embraced  and  so 
happily  exemplified.  They  who  love 
the  gospel  itself  will  rejoice  in  all  the 
effects  which  it  produces  in  society,  on 
individuals,  families,  neighbourhoods, 
and  their  hearts  will  be  drawn  with 
warm  affection  to  the  places  where  its 
influence  is  most  fully  seen.  ^  Which 
dwelleth  in  us.  In  us  who  are  Chris- 
tians ;  that  is,  the  truths  of  the  gospel 
which  we  have  embraced.  Truth  may 
be  said  to  have  taken  up  a  permanent 
abode  in  the  hearts  of  all  who  love  re- 
ligion. ^  And  shall  be  with  us  for 
ever.  Its  abode  with  us  is  not  for  a 
night  or  a  day  ;  not  for  a  month  or  a 
year ;  not  for  the  few  years  that  make 
up  mortal  life;  it  is  not  a  passing 
stranger  that  finds  a  lodging  like  the 
weary  traveller  for  a  night,  and  in  the 


and  from  the  Lord  Jesus  Christ, 
the  Son  of  the  Father,  in  truth 
and  love. 

4  I  rejoiced  greatly  that  I 
found  of   thy   children  walking 

morning  is  gone  to  be  seen  no  more ; 
it  has  come  to  us  to  make  our  hearts 
its  permanent  home,  and  it  is  to  be  with 
us  in  all  worlds,  and  while  ceaseless 
ages  shall  roll  away. 

3.  Grace  be  unto  you,  &c.  See 
Notes  on  Rom.  1.  7.  This  salutation 
does  not  differ  from  those  commonly 
employed  by  the  sacred  writers,  except 
in  the  emphasis  which  is  placed  on  the 
fact  that  the  Lord  Jesus  Christ  is  *  the 
Son  of  the  Father.'  This  is  much  in 
the  style  of  John,  in  all  of  whose  writ- 
ings he  dwells  much  on  the  fact  that 
the  Lord  Jesus  is  the  Son  of  God,  and 
on  the  importance  of  recognizing  that 
fact  in  order  to  the  possession  of  true 
religion.  Comp.  1  John  ii.  22,  23  ;  iv. 
15;  V.  1,  2,  10, 11,  12,  20.  ^  In  truth 
and  love.  This  phrase  is  not  to  be  con- 
nected with  the  expression  <  the  Son  of 
the  Father,'  as  if  it  meant  that  he  was 
his  Son  '  in  truth  and  love,'  but  is  rather 
to  be  connected  with  the  '  grace,  mercy, 
and  peace'  referred  to,  as  a  prayer  that 
they  might  be  manifested  to  this  family 
in  promoting  truth  and  love. 

4.  1  rejoiced  greatly  that  I  found, 
&c.  That  I  learned  this  fact  respecting 
some  of  thy  children.  The  apostle 
does  not  say  hoiu  he  had  learned  this. 
It  may  have  been  that  he  had  become 
personally  acquainted  with  them  when 
they  were  away  from  their  home,  or 
that  he  had  learned  it  from  others.  The 
word  used  (svpr^xd)  would  apply  to 
either  method.  Grotius  supposed  that 
some  of  the  sons  had  come  on  business 
to  Ephesus,  and  that  John  had  become 
acquainted  with  them  there.  IT  Of  thy 
children  walking  in  truth.  That  is, 
true  Christians ;  living  in  accordance 
with  the  truth,  for  this  constitutes  the 
essence   of  religion.     The  expression 


412 


11.  JOHN. 


[A.  D.  90. 


in  truth,  as  we  have  received  a 

commandment  from  the  Father. 

5  And  now  I   beseech  thee, 

lady,  not  as  though  I  wrote  a 


used  here,  *  of  thy  children'  (ix  tZiV 
f  ixvcov),  means  some  of  thy  children ; 
implying  that  he  knew  of  a  part  of 
them  who  were  true  Christians.  This 
is  clear  from  the  Greek  construction, 
because  (a)  if  he  had  meant  to  say 
that  he  had  found  them  all  to  be 
of  this  description,  the  sentiment 
would  have  been  directly  expressed, 
^thy  children;'  but  as  it  is  some 
word  is  necessary  to  be  understood 
to  complete  the  sense  ;  and  {b)  the 
same  thing  is  demanded  by  the  fact 
that  the  participle  used  {walking — 
rttptrtttT'owra^)  is  in  the  accusative  case. 
If  he  had  referred  to  them  all,  the  par- 
ticiple would  have  been  in  the  genitive, 
agreeing  with  the  word  children  (tuv 
rtsptjtarovvtoiv)'  Liiche.  Whether  the 
apostle  means  to  say  that  only  a  part 
of  them  had  in  fact  embraced  the  gos- 
pel, or  that  he  had  only  known  that  a 
part  of  them  had  done  it,  though  the 
others  might  have  done  it  without  his 
knowledge,  is  not  quite  clear,  though 
the  former  supposition  appears  to  be 
the  correct  one,  for  if  they  had  all  be- 
come Christians  it  is  to  be  presumed 
that  he  would  have  been  informed  of  it. 
The  probability  seems  to  be  that  a  part 
of  her  children  only  were  truly  pious, 
though  there  is  no  evidence  that  the 
others  were  otherwise  thati  correct  in 
their  moral  conduct.  If  there  had  been 
improper  conduct  in  any  of  her  other 
children,  John  was  too  courteous,  and 
too  delicate  in  his  feelings,  to  allude  to 
so  disagreeable  a  circumstance.  But, 
«'if  that  pious  lady,"  to  use  the  lan- 
guage of  Benson,  "had  some  wicked 
children,  her  lot  was  not  peculiar.  Her 
consolation  was  that  she  had  some  who 
were  truly  good.  John  commended 
those  who  were  good,  in  order  to  excite 


new  commandment  unto  thee, 
but  that  which  we  had  from  the 
beginning,  that  "  we  love  one 
another. 

a  1  Jno.  3.  23. 


them  in  the  most  agreeable  manner  to 
persevere."  IT  As  we  have  received  a 
commandment  from  the  Father.  That 
is,  as  he  has  commanded  us  to  live  ;  in 
accordance  with  the  truth  which  he  has 
revealed.  The  Father,  in  the  Scrip- 
ture, is  everywhere  represented  as  the 
source  of  law. 

5.  And  now  I  beseech  thee,  lady. 
Or,  <  And  now  I  entreat  thee,  Cyrid! 
(xvpCa)'  See  Intro.  §  2.  If  this  was 
her  proper  name,  there  is  no  impropriety 
in  supposing  that  he  would  address  her 
in  this  familiar  style.  John  was  pro- 
bably then  a  very  old  man  ;  the  female 
to  whom  the  epistle  was  addressed  was 
doubtless  much  younger.  ^  Not  as 
though  I  wrote  a  new  commandment 
unto  thee.  John  presumed  that  the 
command  to  love  one  another  was  un- 
derstood as  far  as  the  gospel  was  known; 
and  he  might  well  presume  it,  for  true 
Christianity  never  prevails  anywhere 
without  prompting  to  the  observance 
of  this  law.  See  Notes  on  1  Thess. 
iv.  9.  IT  But  that  which  we  had  from 
the  beginning.  From  the  time  when 
the  gospel  was  first  made  known  to  us. 
See  Notes  on  1  John  ii.  7;  iii.  11. 
IT  That  we  love  one  another.  That  is, 
that  there  be  among  the  disciples  of 
Christ  mutual  love  ;  or  that  in  all  cir- 
cumstances and  relations  they  should 
love  one  another.  John  xv.  12, 17.  This 
general  command,  addressed  to  all  the 
disciples  of  the  Saviour,  John  doubtless 
means  to  say  was  as  applicable  to  him 
and  to  the  pious  female  to  whom  he 
wrote,  as  to  any  others,  and  ought  to 
be  exercised  by  them  towards  all  true 
Christians,  and  he  exhorts  her,  as  he 
did  all  Christians,  to  exercise  it.  It 
was  a  command  on  which,  in  his  old 
age,  he  loved  to  dwell ;  and  he  had  little 


A,  D.  90.] 


II.  JOHN. 


41JJ 


6  And  this  "  is  love,  that  we 
walk  after  his  commandments. 
This  is  the  commandment,  That 
as  ye  have  heard  from  the  begin- 
ning ye  should  walk  in  it. 

7  For  ^  many  deceivers  are 
entered  into  the  world,  who  con- 

a  Jno.  14.  15,  21.  b  1  Jno.  4.  1. 

c  Mar.  13.  9.  d  Ph.  3.  16.     Re.  3.  11. 


more  to  say  to  her  than  this,  to  exhort 
her  to  obey  this  injunction  of  the  Sa- 
viour. 

6.  Arid  this  is  love,  that  we  walk 
after  his  commandments.  This  is  the 
proper  expression  or  evidence  of  love 
to  God.  See  Notes  on  John  xiv.  15, 
31.  IT  This  is  the  commandment. 
That  is,  this  is  his  great  and  pecuhar 
commandment ;  the  one  by  which  his 
disciples  are  to  be  peculiarly  charac- 
terized, and  by  which  they  are  to  be 
distinguished  in  the  world.  See  Notes 
on  John  xiii.  34. 

7.  For,  (oT-t.)  This  word /or,  is  not 
here  to  be  regarded  as  connected  with 
the  previous  verse,  and  as  giving  a  rea- 
son why  there  should  be  the  exercise 
of  mutual  love,  but  is  rather  to  be  under- 
stood as  connected  with  the  following 
verse  (8),  and  as  giving  a  reason  for 
the  caution  there  expressed  :  '  Because 
it  is  a  truth  that  many  deceivers  have 
appeared,  or  since  it  has  occurred  that 
many  such  are  abroad,  look  to  your- 
selves lest  you  be  betrayed  and  ruined.' 
The  fact  that  there  were  many  such 
deceivers  was  a  good  reason  for  being 
constantly  on  their  guard,  lest  they 
should  be  so  far  drawn  away  as  not  to 
receive  a  full  reward.  IT  Many  de- 
ceivers are  entered  into  the  world.  Are 
abroad  in  the  world,  or  have  appeared 
among  men.  Several  MSS.  read  here, 
*  have  gone  out  into  the  world'  (l|^x^j/), 
instead  of'  have  entered  into'  {darp^^tov). 
The  common  reading  is  the  correct  one, 
and  the  other  one  was  originated,  pro- 
Dably,  from  the  unusual  form  of  the 
expression,  'have  come  into  the  world,' 
u   if    they   had   come   from    another 

35* 


fess  not  that  Jesus  Christ  is 
come  in  the  flesh.  This  is  a  de- 
ceiver and  an  antichrist. 

8  Look  "  to  yourselves,  that  " 
we  lose  not  those  things  which 
we  have  wrought,'  but  that  we 
receive  a  full  reward. 

1  or,  gained.  Some  copies  read,  tchich  ye  hav» 
gained,  hut  that  ye. 


abode.  That,  however,  is  not  necessa- 
rily implied,  the  language  being  such 
as  would  be  properly  used  to  denote 
the  idea  that  there  were  such  deceivers 
in  the  world,  t  Who  confess  not  that 
Jesus  Christ  is  come  in  the  Jlesh. 
Who  maintain  that  he  assumed  the  a/3- 
pearance  only  of  a  man,  and  was  not 
really  incarnate.  See  Notes  on  1  John 
iv.  2,  3.  IT  This  is  a  deceiver.  Every 
one  who  maintains  this  is  to  be  regarded 
as  a  deceiver.  ^  And  an  antichrist. 
See  Notes  on  1  John  ii.  18;  iv.  3. 

8.  Look  to  yourselves.  This  seems 
to  be  addressed  to  the  lady  to  whom  he 
wrote,  and  to  her  children.  The  idea 
is,  that  they  should  be  particularly  on 
their  guard,  and  that  their  first  care 
should  be  to  secure  their  own  hearts, 
so  that  they  should  not  be  exposed  to 
the  dangerous  attacks  of  error.  When 
error  abounds  in  the  world,  our  first 
duty  is  not  to  attack  it  and  make  war 
upon  it;  it  is  to  look  to  the  citadel  of 
our  own  souls,  and  see  that  all  is  wel 
guarded  there.  When  an  enemy  in- 
vades a  land,  the  first  thing  will  not  be 
to  go  out  against  him,  regardless  of  oui 
own  strength,  or  of  the  security  of  our 
own  fortunes,  but  it  will  be  to  see  that 
our  forts  are  well  manned,  and  that  we 
are  secure  there  from  his  as.saults.  If 
that  is  so,  we  may  then  go  forth  with 
confidence  to  meet  him  on  the  open 
field.  In  relation  to  an  error  that  is  in 
the  world,  the  first  thing  for  a  Christian 
to  do  is  to  take  care  of  his  own  heart. 
IT  That  we  lose  not  those  things  which 
we  have  wrought.  Marg.,  '  Or,  gained.: 
Some  copies  read,  which  ye  have  gained, 
but  that  ye!   The  reading  here  referred 


414 


9  Whosoever  transgresseth, 
and  abidelh  not  "  in  the  doctrine 
of  Christ,  hath    not  God  :    He 

a  Jno.  15.  6. 

to  in  the  margin  is  found   in  several 
manuscripts,  and  in  the  Vulgate,  Syriac, 
and  iEthiopic  versions.    It  is  not,  how- 
ever, adopted  in  the  late  critical  editions 
of  the  New  Testament,  and  the  com- 
mon reading  is  probably  genuine.  The 
sense  is  not   materially  varied,  and   the 
common  reading  is  not  unnatural.  John 
was  exhorting  the  family  to  whom  this 
epistle  was  written,  to  take  good   heed 
to  themselves  while  so  many  artful  or- 
rorists    were   around    them,    lest   they 
should  be  drawn  away  from  the  truth, 
and  lose  a  part  of  the  full  reward  which 
thi;y  might  hope  to  receive  in  heaven. 
In  doing  this,  nothing  was  more  natu- 
ral than  that  he,  as  a  Christian  friend, 
should   group   himself  with   them,  and 
speak  of  himself  as  having  the  same 
need  of  caution,  and  express  the  feeling 
that  he  ought  to  strive  also  to  obtain 
the  full  reward,  thus  showing  that  he 
was  not  disposed  to  address  an  exhorta- 
tion to  them  which  he  was  not  willing 
to  regard  as  applicable  to  himself.  The 
truth  which  is  taught  here  is  one  of 
interest  to  all  Christians — that  it  is  pos- 
sible for  even  genuine  Christians,  by 
suffering  themselves  to  be  led  into  error, 
or  by  failure  in  duty,  to  lose  a  part  of 
the  reward  which  they  might  have  ob- 
tained.    The  crown  which    they  will 
wear  in  heaven  will  be  less  bright  than 
that  which  they  might  have  worn,  and 
the  throne  which  they  will  occupy  will 
be  less  elevated.  The  rewards  of  heaven 
will  be  in  accordance  with  the  services 
rendered  to  the  Redeemer,  and  it  would 
not  be  right  that  they  who  turn  aside, 
or  falter  in  their  course,  should  have 
the  same  exalted  honours  which  they 
might  have   received  if  they  had  de- 
voted themselves  to  God  with  ever  in- 
creasing fidelity.    It  is  painful  to  think 
how   many   there  are  who  begin   the 
Christian  career  with  burning  zeal,  as 


II.  JOHN.  [A.  D.  90 

that  abideth  in  the  doctrine  of 

Christ,  he  hath  both  the  Father 
and  the  Son. 


if  they  would  strike  for  the  highest  re- 
wards in  heaven,  but  who  soon  waver 
in  their  course,  and  fall  into  some  para- 
lyzing error,  until  at  last  they  receive, 
perhaps,  not  half  the  reward  which 
they  might  have  obtained.  T[  But  that 
we  receive  a  full  reward.  Such  as 
will  be  granted  to  a  life  uniformly  con- 
sistent and  faithful  ;  all  that  God  has 
to  bestow  on  his  people  when  mosi 
faithful  and  true.  But  who  can  esti- 
mate the  'full  reward'  of  heaven,  the 
unspeakable  glory  of  those  who  make 
It  the  grand  business  of  their  lives  to 
obtain  all  they  can  of  its  bliss  ?  And 
who  is  there  that  does  not  feel  that  he 
ought  to  strive  for  a  crown  in  which 
not  one  gem  shall  be  wanting  that 
might  have  sparkled  there  for  ever  1 

9.  Whosoever  transgresseth,  ana 
abideth  not  in  the  doctrine  of  Christ,  > 
hath  not  God.  In  the  doctrine  which  I 
Christ  taught,  or  the  true  doctrine  re-  ' 
specting  him.  The  language  is  some- 
what ambiguous,  like  the  phrase  <  the 
love  of  Christ,'  which  may  mean  either 
his  love  to  us,  or  our  love  to  him. 
Comp.  John  xv.  9.  It  is  difficult  to 
determine  here  which  is  the  true  sense 
—  whether  it  means  the  doctrine  or 
precepts  which  he  taught,  or  the  true 
doctrine  respecting  him.  Macknight 
understands  by  it  the  doctrine  taught 
by  Christ  and  his  apostles.  It  would 
seem  most  probable  that  this  is  the 
sense  of  the  passage,  but  then  it  would 
include,  of  course,  all  that  Christ  taught 
respecting  himself,  as  well  as  his  other 
instructions.  The  essential  idea  is, 
that  the  truth  must  be  held  respecting 
the  precepts,  the  character,  and  the 
work  of  the  Saviour.  Probably  the 
immediate  allusion  here  is  to  those  to  j 
whom  John  so  frequently  referred  as 
'  antichrist,'  who  denied  that  Jesus  had 
come  in  the  flesh,  ver.  7.    At  the  same 


A.  D.  90.J  II.  JOHN 

10  If  "  there  come  any  unto 
you,  and  bring  not  this  doctrine, 

a  Ga.  1.  8.  9. 


time,  however,  he  makes  the  remark 
general,  that  if  any  one  did  not  hold 
the  true  doctrine  respecting  the  Saviour, 
he  had  no  real  knowledge  of  God.  See 
John  i.  18  ;  V.  23  ;  xv.  23  ;  xvii.  .3.  1 
John  ii.  23.  1[  Hath  not  God.  Has  no 
true  knowledge  of  God.  The  truth  taught 
here  is,  that  it  is  essential  to  piety  to 
hold  the  true  doctrine  respecting  Christ. 
^  He  that  abideth  in  the  doctrine  of 
Christ.  In  the  true  doctrine  respecting 
Christ,  or  in  the  doctrine  which  he 
taught,  t  He  hath  both  the  Father 
and  the  Son.  There  is  such  an  inti- 
mate union  between  the  Father  and 
the  Son,  that  he  who  has  just  views  of 
the  one  has  also  of  the  other.  Comp. 
Notes  on  John  xiv.  7,  9,  10,  11,  and  1 
John  ii.  23. 

10.  If  there  come  any  unto  you. 
Any  professed  teacher  of  religion. 
There  can  be  no  doubt  that  she  to 
whom  this  epistle  was  written  was  ac- 
customed to  entertain  such  teachers. 
IT  And  brin^  not  this  doctrine.  This 
doctrine  which  Christ  taught,  or  the 
true  doctrine  respecting  him  and  his 
religion,  t  Receive  him  not  into  your 
house.  This  cannot  mean  that  no  acts 
of  kindness,  in  any  circumstances,  were 
to  be  shown  to  such  persons ;  but  that 
there  was  to  be  nothing  done  which 
could  be  fairly  construed  as  encourag- 
ing or  countenancing  them  as  religious 
teachers.  The  true  rule  would  seem  to 
be,  in  regard  to  such  persons,  that,  so 
far  as  we  have  intercourse  with  them  as 
neighbours,  or  strangers,  we  are  to  be 
honest,  true,  kind,  and  just,  but  we  are 
to  do  nothing  that  will  countenance 
them  as  religious  teachers.  We  are 
not  to  attend  on  their  instruction  (Prov. 
xix.  27)  ;  we  are  not  to  receive  them 
into  our  houses  or  to  entertain  them  as 
religious  teachers  ;  we  are  not  to  com- 
mend them  to  others,  or  to  give  them 
any  reason  to  use  our  names  or  influ- 


415 

receive  him  not  into  i/our  house, 
neither  bid  him  God  speed : 


ence  in  propagating  error.  It  would 
not  be  difficult  to  practice  this  rule, 
and  yet  to  show  to  others  all  the  kind- 
ness, and  all  the  attention  in  circum- 
stances of  w^nt,  which  religion,  de- 
mands. A  man  who  is  truly  consistent 
is  never  suspected  of  countenancing 
error,  even  when  he  is  distinguished 
for  liberality,  and  is  ready,  like  the 
good  Samaritan,  to  pour  in  oil  and 
wine  into  the  wounds  of  any  waylaid 
traveller.  The  command  not  to  «  re- 
ceive such  a  one  into  the  house,'  in 
such  circumstances  as  those  referred  to 
by  John,  would  be  probably  understood 
literally,  as  he  doubtless  designed  that 
it  should  be.  To  do  that;  to  meet 
such  persons  with  a  friendly  greeting, 
would  be  construed  as  countenancing 
their  doctrine,  and  as  commending 
them  to  others,  and  hence  it  was  for- 
bidden that  they  should  be  entertained 
as  such.  This  treatment  would  not  be 
demanded  where  no  such  interpretation 
could  be  put  on  receiving  a  friend  or 
relative  who  held  different  and  even 
erroneous  views,  or  in  showing  kind- 
ness to  a  stranger  who  ditTered  from  us, 
but  it  would  apply  to  the  receiving  and 
entertaining  a  professed  teacher  of  reli- 
gion, as  such ,-  and  the  rule  is  as  ap- 
plicable now  as  it  was  then.  IT  Neither 
bid  him  God  speed.  Kcu  ;^ow.'pf«'  avra 
fiv]  yJysts — 'and  do  not  say  to  him, 
hail,  or  Joy.'  Do  not  wish  him  joy  ; 
do  not  hail,  or  salute  him.  The  word 
used  expresses  the  common  form  of 
salutation,  as  when  we  w  ith  one  health, 
success,  prosperity.  Matt.  xxvi.  49. 
Acts  XV.  23;  xxiii.  26.  James  i.  1, 
It  would  be  understood  as  expressing  a 
wish  for  success  in  the  enterprise  in 
which  they  were  eml)arked;  and  though 
we  should  love  all  men,  and  desire 
their  welfare,  and  sincerely  seek  their 
happiness,  yet  we  can  properly  wish  no 
one  success  in  a  career  of  sin  and  error.. 


416 


II.  JOHN. 


[A.D.90 


11  For  he  that  biddeth  him 
God  speed,  is  partaker  "  of  his 
evil  deeds. 

12  Having  many  things  to 
write  unto  you,  I  would  not 
write  with  paper  and  ink  :  but  1 

11.  For  he  that  biddefh  him  God 
speed,  is  partaker  of  his  evil  deeds. 
Shows  that  he  countenances  and  ap- 
proves of  the  doctrine  which  is  taught. 
Comp.  Notes  on  1  Tim.  v.  22. 

12.  Having  many  things  to  write 
unto  you.  That  I  would  wish  to  say. 
This  language  is  such  as  would  be 
used  by  one  who  was  hurried,  or  who 
was  in  feeble  health,  or  who  hoped  soon 
to  see  the  person  written  to.  In  such 
a  case,  only  the  points  would  be  select- 
ed which  were  of  most  immediate  and 
pressing  importance,  and  the  remainder 
would  be  reserved  for  a  more  free  per- 
sonal interview.  IT  /  would  not  write 
with  paper.  The  word  paper  here 
conveys  an  idea  which  is  not  strictly 
correct.  Paper,  as  that  term  is  now 
understood,  was  not  invented  until  long 
after  this  period.  The  material  desig- 
nated by  the  word  used  by  John 
(;^of(T'i7j)  was  the  Egyptian  papyrus, 
and  the  particular  thing  denoted  was  a 
leaf  made  out  of  that  plant.  The  sheets 
were  made  from  membranes  of  the 
plant  closely  pressed  together.  This 
plant  was  found  also  in  Syria  and  Ba- 
bylon, but  it  was  produced  in  greater 
abundance  in  Egypt,  and  that  was  the 
plant  which  vvas  commonly  used.  It 
was  so  comparatively  cheap,  that  it  in 
a  great  measure  superseded  the  earlier 
materials  for  writing — plates  of  lead,  or 
stone,  or  the  skins  of  animals.  It  is 
probable  that  the  books  of  the  New 
Testament  were  written  on  this  species 
of  paper.  Comp.  Hug.  Intro,  ch.  iii., 
§  11.  IT  And  ink.  The  ink  which 
was  commonly  employed  in  writing 
was  made  of  soot  and  water,  with  a 
mixture  of  some  species  of  gum  to  give 
it  consistency  and  durabiJity.     Liicke. 


trust  to  come  unto  you,  and 
speak  face  '  to  face,  that  ^  our 
joy  ''  may  be  full. 

13  The  children  of  thy  elect 
sister  greet  thee.     Amen. 

a  1  Ti.  5.  22.  i  mouth  to  mouth. 

2  or,  your.  b  1  Jno.  1.  4. 


The  instrument  or  pen  was  made  of  a 
reed.  H  But  I  trust  to  come  unto  you, 
and  speak  face  to  face.  Marg.,  as  in 
Greek,  mouth  to  mouth.  The  phrase 
is  a  common  one,  to  denote  conversa- 
tion with  any  one,  especially  free  and 
confidential  conversation.  Cornp.  Num. 
xii.  8.  Jer.  xxxii.  4.  IT  That  our  joy 
may  be  full.  Marg.,  your.  The  mar- 
ginal reading  has  arisen  from  a  varia- 
tion in  the  Greek  copies.  The  word 
our  is  best  sustained,  and  accords  best 
with  the  connection.  John  would  be 
likely  to  express  the  hope  that  Ae  would 
find  pleasure  from  such  an  interview. 
See  Notes  on  1  John  i.  4.  Comp. 
Rom.  i.  11,  12. 

1 3.  The  children  of  thy  elect  sister 
greet  thee.  Of  this  '  elect  sister'  no- 
thing more  is  known.  It  would  seem 
probable  from  the  fact  that  she  is  not 
mentioned  as  sending  her  salutations, 
that  she  was  either  dead,  or  that  she 
was  absent.  John  mentions  her,  how- 
ever, as  a  Christian — as  one  of  the  elec* 
or  chosen  of  God. 

REMARKS   ON  THIS  EPISTLE. 

In  view  of  the  exposition  of  this 
epistle  we  may  make  the  following 
remarks: 

1.  It  is  desirable  for  a  family  to  have 
a  character  for  piety  so  consistent  and 
well  understood  thai  all  who  know  it 
shall  perceive  it  and  love  it.  ver.  1.  In 
the  case  of  this  lady  and  her  house- 
hold, it  would  seem  that,  as  far  as  they 
were  known,  they  were  known  as  a 
well-ordered  Christian  household.  Such 
a  family  John  said  he  loved  ;  and  he 
said  that  it  was  loved  by  all  who  had 
any  knowledge  of  them.  What  is  more 
lovely  to  the  view  than  such  a  house* 


A.D.  90.]  II.  JOHN. 

hold  1  What  is  better  fitted  to  make 
an  impression  on  the  world  favourable 
to  religion  1 

2.  It  is  a  matter  of  great  rejoicing 
when  any  part  of  a  family  become 
truly  religious,  ver.  4.  We  should  re- 
joice with  our  friends,  and  should  ren- 
der unfeigned  thanks  to  God,  if  any 
of  their  children  are  converted,  and 
walk  in  the  truth.  No  greater  bless- 
ing can  descend  on  a  family  than  the 
early  conversion  of  children,  and  as 
angels  rejoice  over  one  sinner  that  is 
converted,  we  should  rejoice  when  the 
children  of  our  friends  are  brought  to 
a  knowledge  of  the  truth,  and  devote 
themselves  to  God  in  early  life. 

3.  It  is  our  duty  to  be  on  our  guard 
against  the  arts  of  the  teachers  of  error, 
ver.  7.  They  abound  in  every  age. 
They  are  often  learned,  eloquent,  and 
profound.  They  study  and  understand 
the  arts  of  persuasion.  They  adapt 
their  instructions  to  the  capacity  of 
those  whom  they  would  lead  astray. 
They  flatter  their  vanity ;  accommo- 
date themselves  to  their  peculiar  views 
and  tastes  ^  court  their  society,  and  seek 
to  share  their  friendship.  They  often 
appear  to  be  eminently  meek,  and  se- 
rious, and  devout,  and  prayerful,  for 
Ihey  know  that  no  others  can  succeed 
who  profess  to  inculcate  the  principles 
of  religion.  There  are  few  arts  more 
profound  than  that  of  leading  men  into 
error ;  few  that  are  studied  more,  or 
with  greater  success.  Every  Christian, 
therefore,  should  be  on  his  guard  against 
such  arts;  and  while  he  should  on  all 
subjects  be  open  to  conviction,  and  be 
ready  to  yield  his  own  opinions  when 
convinced  that  they  are  wrong,  yet  he 
should  yield  to  truth,  not  to  men ,-  to 
argument,  not  to  the  influence  of  the 
personal  character  of  the  professed  re- 
ligious teacher. 

4.  We  may  see  that  it  is  possible  for 
us  to  lose  a  portion  of  the  reward  which 
we  might  enjoy  in  heaven,  ver.  8.  The 
rewards  of  heaven  will  be  apportioned 
to  our  character,  and  to  our  services  in 


417 


the  cause  of  religion  in  this  life,  and 
they  who  '  sow  sparingly  shall  also  reap 
sparingly.'  Christians  often  begin  theii 
course  with  great  zeal,  and  as  if  they 
were  determined  to  reap  the  highest  re- 
wards of  the  heavenly  world.  If  they 
should  persevere  in  the  course  which 
they  have  commenced,  they  would  in- 
deed shine  as  the  stars  in  the  firma- 
ment. But  alas,  their  zeal  soon  dies 
away.  They  relax  their  efforts,  and 
lose  their  watchfulness.  They  engage 
in  some  pursuit  that  absorbs  their  lime, 
and  interferes  with  their  habits  of  de- 
votion. They  connive  at  error  and 
sin  ;  begin  to  love  the  comforts  of  this 
life;  seek  the  honours  or  the  riches  of 
this  world,  and,  though  they  may  be 
saved  at  last,  yet  they  lose  half  their 
reward.  It  should  be  a  fixed  purpose 
with  all  Christians,  and  especially  with 
such  as  are  just  entering  on  the  Chris- 
tian life,  to  wear  in  heaven  a  crown  as 
bright,  and  studded  with  as  many  jewels 
as  can  possibly  be  obtained. 

5.  We  may  learn  from  this  epistle 
how  to  regard  and  treat  the  teachers  of 
error,  ver.  10.  We  are  not  to  do  any 
thing  that  can.be  fairly  construed  as 
countenancing  their  doctrines.  This 
simple  rule  would  guide  us  to  a  course 
that  is  right.  We  are  to  have  minds 
open  to  conviction.  We  are  to  love  the 
truth,  and  be  ever  ready  to  follow  it. 
We  are  not  to  be  prejudiced  against 
any  thing.  We  are  to  treat  all  men 
with  kindness;  to  be  true,  and  just, 
and  faithful  in  our  intercourse  with  all; 
to  be  hospitable,  and  ever  ready  to  do 
good  to  all  who  are  needy,  whatever 
their  name,  colour,  rank,  or  opinions  ; 
we  are  not  to  cut  the  ties  which  bind 
us  to  our  friends  and  kindred,  though 
they  embrace  opinions  which  we  deem 
erroneous  or  dangerous ;  but  we  are  in 
no  way  to  become  the  patrons  of  error 
or  to  leave  the  impression  that  we  are 
indifferent  as  to  what  is  believed.  The 
friends  of  truth  and  piety  we  should 
receive  cordially  to  our  dwellings,  and 
should  account  ourselves  honoured  by 


418  II.  JOHN.  [A.D.90. 

their  presence  (Ps.  ci.  6,  7) ;  strangers  !  mon  form  of  salutation  wishing  them 


we  should  not  forget  iit  entertain,  for 
thereby  we   may  entertain   angels   un 


success.     In  all  this  there  is  no  breach 
of  charity,  and   no  want  of  true   love, 


awares  (Heb.  xiii.  2)  ;    but   the   open    for  we  are  to  love  the  truth  more  than 
advocate  of  what  we  regard  as  danger-    we  are  the  persons  of  men.     To  the 


ous  error,  we  are  7iot  to  receive  m  any 
such  sense  or  way  as  to  have  our  treat- 
ment of  him  fairly  construed  as  patron- 
izing his  errors,  or  commending  him  as 
a  teacher  to  the  favourable  regards  of 
our  fellow-men.  Neither  by  our  in- 
fluence, our  names,  our  money,  our 
personal  friendship,  are  we  to  give  him 
increased  facilities  for  spreading  perni- 
cious error  through  the  world.  As 
men,  as  fellow-sufferers,  as  citizens,  as 
neighbours,  as  the  friends  of  temper- 
ance, of  the  prisoner,  of  the  widow,  the 
orphan,  and  the  slave,  and  as  the  pa- 
trons of  learning,  we  may  be  united  in 
promoting  objects  dear  to  our  hearts, 
but  as  religious  teachers  we  are  to 
show  them  no  countenance,  not  so 
much  as  would  be  implied  in  the  com* 


man  himself  we  should  be  ever  ready 
to  do  good.  Him  we  should  never  in- 
jure in  any  way,  in  his  person,  pro- 
perty, or  feelings.  We  should  never 
attempt  to  deprive  him  of  the  right  of 
cherishing  his  own  opinions,  and  of 
spreading  them  in  his  own  way,  an- 
swerable, not  to  us,  but  to  God.  We 
should  impose  no  pains  or  penalties  on 
him  for  the  opinions  which  he  holds. 
But  we  should  do  nothing  to  give  him 
increased  power  to  propagate  them,  and 
should  never  place  ourselves  by  any 
alliance  of  friendship,  family,  or  busi- 
ness, in  such  a  position  that  we  shall 
not  be  perfectly  free  to  maintain  ouf 
own  sentiments,  and  to  oppose  what 
we  deem  to  be  error,  whoever  may  ad> 
vocate  it 


THE  THIRD 


EPISTLE  GENERAL  OF  JOHN 


nPHE   elder  unto  the  well-be- 

1  or,  truly. 


ANALYSIS    OF  THE    EPISTLE. 

This  brief  epistle,  written  to  a  Chris- 
tian whose  name  was  Gaius,  of  whom 
nothing  more  is  known  (Comp.  Notes 
on  vsr.  I),  and  in  respect  to  which  the 
time  and  place  of  writing  it  are  equally 
unknown,  embraces  the  following  sub- 
jects :  I.  The  address,  with  an  expres- 
sion of  tender  attachment,  and  an  ear- 
nest wish  for  his  welfare  and  happiness. 
vs.  1,  3.  II.  A  commendation  of  his 
character  and  doings,  as  the  writer 
had  learned  it  from  some  brethren 
who  had  visited  him,  particularly  (a) 
for  his  attachment  to  the  truth,  and 
(6)  for  his  kindness  shown  to  the 
members  of  his  own  church,,  and 
to  strangers  who  had  gone  forth  to 
some  work  of  charity,  vs.  3 — 8.  III. 
The  writer  then  adverts  to  the  fact 
that  he  had  written  on  this  subject 
to  the  church,  commending  these  stran- 
gers to  their  attention,  but  that  Diotre- 
phes  would  not  acknowledge  his  au- 
thority, or  receive  those  whom  he  intro- 
duced to  them.  This  conduct,  he  said, 
demanded  rebuke,  and  he  says  that 
when  he  himself  carne,  he  would  take 
proper  measures  to  assert  his  own  au- 
thority, and  show  to  him  and  to  the 
church  th«  duty  of  receiving  Christian 
brethren  rommended  to  them  from 
abroad.  Vf.  9,  10.  IV.  He  exhorts 
Gaius  t*-   persevere  in  that  which  was 


loved  Gaius,  whom  I  love  *  in 
the  truth. 

good  —  in  a  life  of  love  and  kindness 
in  an  imitation  of  the  benevolent  God. 
ver.  II.  V.  Of  another  person — De- 
metrius— who,  it  would  seem,  had  been 
associated  with  Gaius  in  the  honour- 
able course  which  he  had  pursued,  in 
opposition  to  what  the  church  had 
done,  he  also  speaks  in  terms  of  com- 
mendation, and  says  that  the  same 
honourable  testimony  had  been  borne 
of  him  which  had  been  of  Gaius.  ver 
12.  VI.  As  in  the  second  epistle,  he 
says,  in  the  close,  that  there  were  many 
things  which  he  would  be  glad  to  say 
to  him,  but  there  were  reasons  v/hy 
they  should  not  be  set  down  <■  in  black 
and  white,'  but  he  hoped  soon  to  con- 
fer with  him  freely  on  those  subjects 
face  to  face,  and  the  epistle  is  closed  by 
kind  salutations,  vs.  13,  14. 

The  occasion  on  which  the  epistle 
was  written,  is  no  farther  known  than 
appears  from  the  epistle  itself.  From 
this,  the  following  facts  are  all  that  can 
now  be  ascertained  :  (1.)  That  Gaius 
was  a  Christian  man,  and  evidently  a 
member  of  the  church,  but  of  what 
church  is  unknown.  (2.)  That  there 
were  certain  persons  known  to  the 
writer  of  the  epistle,  and  who  either 
lived  where  he  did,  or  who  had  been 
commended  to  him  by  others,  who  pro- 
posed to  travel  to  the  place  where 
Gaius  lived.  Their  particular  object  is 
not  known,  further  than  that  it  is  said 
(419) 


420 


111.  JOHN. 


[A.  D.  90. 


(ver.  7),  that  they  <  went  for  his  name's 
sake ;'  that  is,  in  the  cause  of  religion. 
It  further  appears  that  they  had  resolved 
not  to  be  dependent  on  the  heathen  for 
their  support,  but  wished  the  favour 
and  friendship  of  the  church — perhaps 
designing  to  preach  to  the  heathen,  and 
yet  apprehending  that  if  they  desired 
their  maintenance  from  them,  it  would 
be  charf^ed  on  them  that  they  were 
mercenary  in  their  ends.  (3.)  In  these 
circumstances,  and  with  this  view,  the 
author  of  this  epistle  wrote  to  the 
church,  commending  these  brethren  to 
their  kind  and  fraternal  regards.  (4.) 
This  recommendation,  so  far  as  appears, 
would  have  been  successful,  had  it  not 
been  for  one  man,  Diotrephes,  who  had 
so  much  influence,  and  who  made  such 
violent  opposition,  that  the  church  re- 
fused to  receive  then),  and  they  became 
dependent  on  private  charity.  The 
ground  of  the  opposition  of  Diotrephes 
is  not  fully  stated,  but  it  seems  to  have 
arisen  from  two  sources:  (a)  A  desire 
to  rule  in  the  church ;  and  (b)  A  par- 
ticular opposition  to  the  writer  of  this 
epistle,  and  a  denial  of  any  obligation 
to  recognise  his  instructions  or  com- 
mendations as  binding.  The  idea 
seems  to  have  been  that  the  church 
was  entirely  independent,  and  might 
receive  or  reject  any  whom  it  pleased, 
though  they  were  commended  to  them 
by  an  apostle.  (5.)  In  these  circum- 
stances, Gaius,  as  an  individual,  and 
against  the  action  of  the  church,  re- 
ceived and  hospitably  entertained  these 
strangers,  and  aided  them  in  the  pro- 
secution of  their  work.  In  this  office 
of  hospitality,  another  member  of  the 
church,  Demetrius,  also  shared  ;  and 
to  commend  them  for  this  work,  par- 
ticularly Gaius,  at  whose  house,  proba- 
bly, they  were  entertained,  is  the  design 
of  this  epistle.  (6.)  After  having  re- 
turned to  the  writer  of  this  epistle,  who 
had  formerly  commended  them  to  the 
church,  and  having  borne  honourable 
testimony  to  the  hospitality  of  Gaius,  it 
would  seem  that  they  resolved  to  repeat 


their  journey  for  the  same  purpose,  and 
that  the  writer  of  the  epistle  commend- 
ed them  now  to  the  renewed  hospitality 
of  Gaius.  On  this  occasion,  probably, 
they  bore  this  epistle  to  him.  See 
Notes  on  vs.  6,  7.  Of  Diotrephes 
nothing  moie  is  known  than  is  here 
specified.  Erasmus  and  Bede  supposed 
that  he  was  the  author  of  a  new  sect ; 
but  of  this  there  is  no  evidence,  and  if 
he  had  been,  it  is  probable  that  John 
would  have  cautioned  Gaius  against 
his  influence.  Many  have  supposed 
that  he  was  a  bishop  or  pastor  in  the 
church  where  he  resided  ;  but  there  is 
no  evidence  of  this,  and  as  Jnhn  wrote 
to  '  the  church,^  commending  the  stran- 
gers to  them,  this  would  seem  to  be 
hardly  probable.  Comp.  Rev.  ii.  1,  8, 
12,  18;  iii.  1,  7,  14.  Others  have  sup- 
posed that  he  was  a  deacon,  and  had 
charge  of  the  funds  of  the  church,  and 
that  he  refused  to  furnish  to  these 
strangers  the  aid  out  of  the  public  trea- 
sury which  they  needed,  and  that  by 
so  doing  he  hindered  them  in  the  pro 
secution  of  their  object.  But  all  this 
is  mere  conjecture,  and  it  is  now  im- 
possible to  ascertain  what  office  he  held, 
if  he  held  any.  That  he  was  a  man 
of  influence  is  apparent ;  that  he  was 
proud,  ambitious,  and  desirous  of  ruling, 
is  equally  clear;  and  that  he  prevailed 
on  the  church  not  to  receive  the  stran- 
gers commended  to  them  by  the  apos- 
tle is  equally  manifest.  Of  the  rank 
and  standing  of  Demetrius  nothing 
more  is  known.  Benson  supposes  that 
he  was  the  bearer  of  this  letter,  and 
that  he  had  gone  with  the  brethrea 
referred  to  to  preach  to  the  Gentiles. 
But  it  seems  more  probable  that  he 
was  a  member  of  the  church  to  which 
Gaius  belonged,  and  that  he  had  con- 
curred with  him  in  rendering  aid  to 
the  strangers  who  had  been  rejected  by 
the  influence  of  Diotrephes.  If  he  had 
gone  with  these  strangers,  and  had  car 
ried  this  letter,  it  would  have  been  no- 
ticed, and  it  would  have  been  in  accord- 
ance with  the  apostolic  custom,  that  he 


A.  D.  90.] 


m.  JOHN. 


421 


2  Beloved,  I  wish  '  above  all 
things  that  thou  mayest  prosper 


or,  pray. 


should  have  been  commended  to  the  fa- 
vourable attentions  of  Gaius.  In  regard 
to  the  authenticity  and  the  canonical  au- 
thority of  this  epistle,  see  the  Introduc- 
tion to  the  Second  Epistle  of  John. 

1.  The  elder.  See  Notes  on  the  Se- 
cond Epistle,  ver.  1.  ^  Unto  the  well- 
beloved  Gaius.  Three  persons  of  this 
name  are  elsewhere  mentioned  in  the 
New  Testament — Gaius  whom  Paul  in 
Rom.  xvi.  23  calls  '  his  host,'  and  whom 
he  says  (1  Cor.  i.  1.5)  he  baptized,  resid- 
ing at  Corinth  (See  Notes  on  Rom.  xvi. 
23)  ;  Gaius  of  Macedonia,  one  of  Paul's 
companions  in  travel,  who  was  arrested 
by  an  excited  mob  at  Ephesus  (Acts 
xix.  29) ;  and  Gaius  of  Derbe,  who 
went  with  Paul  and  Timothy  into  Asia 
(Acts  XX.  4).  Whether  either  of  these 
persons  is  referred  to  here,  cannot  with 
certainty  be  determined.  If  it  were  any 
of  them,  it  was  probably  the  last-men- 
tioned— Gaius  of  Derbe.  There  is  no 
objection  to  the  supposition  that  he  was 
the  one,  unless  it  be  from  the  fact  this 
epistle  was  probably  written  many 
years  after  the  transaction  mentioned 
in  Acts  XX.  4,  and  the  probability  that 
Gaius  might  not  have  lived  so  long. 
The  name  was  not  an  uncommon  one, 
and  it  cannot  be  determined  now  who 
he  was,  or  where  he  lived.  Whether 
he  had  any  office  in  the  church  is  un- 
known, but  he  seems  to  have  been  a 
man  of  wealth  and  influence.  The 
word  translated  '  well-beloved,'  means 
simply  beloved.  It  shows  that  he  was 
a  personal  friend  of  the  writer  of  this 
epistle.  IT  Whom  1  love  m  the  truth. 
Marg.,  '  or,  truly. ^  See  Notes  on  the 
Second  Epistle,  ver.  1. 

2.  Beloved,  I  wish  above  all  things. 
Marg.,  pray.  The  word  used  here 
commonly  means  in  the  New  Testa- 
ment to  pray  ;  but  it  is  also  employed 
to  express  a  strong  and  earnest  desire 
for  any  thing.  Acts  xxvii.  29.  Rom.  ix. 

36 


and  be  in  health,  even    as   thy 
soul  prospereth. 


3.  2  Cor.  xiii.  9.  This  is  probably  all 
that  is  implied  here.  The  phrase  ren- 
dered *  above  all  things'  (^fpt  nuvtuiv) 
would  be  more  correctly  rendered  here 
<  concerning,  or  in  respect  to,  all  things ;' 
and  the  idea  is,  that  John  wished  ear- 
nestly that  in  all  respects  he  might 
have  the  same  kind  of  prosperity  which 
his  soul  had.  The  common  transla- 
tion ^  above  all  things'  would  seem  to 
mean  that  John  valued  health  and  out- 
ward prosperity  more  than  he  did  any 
thing  else  ;  that  he  wished  that  more 
than  his  usefulness  or  salvation.  This 
cannot  be  the  meaning,  and  is 
not  demanded  by  the  proper  inter- 
pretation of  the  original.  See  this 
shown  in  Liicke,  in  loc.  The  sense  is, 
'  In  every  respect,  I  wish  that  it  may 
go  as  well  with  you  as  it  does  with 
your  soul;  that  in  your  worldly  pros- 
perity, your  comfort,  and  your  bodily 
health,  you  may  be  as  prosperous  as 
you  are  in  your  religion.'  This  is  the 
reverse  of  the  wish  which  we  are  com- 
monly constrained  to  express  for  our 
friends,  for  such  is  usually  the  com- 
parative want  of  prosperity  and  ad- 
vancement in  their  spiritual  interests 
that  it  is  an  expression  of  benevolence 
to  desire  that  they  might  prosper  in 
that  respect  as  much  as  they  do  in 
others.  IT  That  thou  mayest  prosper 
(svoBova^i)-  This  word  occurs  in  the 
New  Testament  only  in  the  follow- 
ing places:  Rom.  i.  10,  rendered  have 
a  prosperous  journey  ,-  1  Cor.  xvi.  2, 
rendered  hath  prospered,  and  in  the 
passage  before  us,  It  means,  properly, 
to  lead  in  a  good  way ;  to  prosper 
one^s  journey  ;  and  then  to  make  pros- 
perous ;  to  give  success  to  ;  to  be  pro** 
pered.  It  would  apply  here  to  any 
plan  or  purpose  entertained.  It  would 
include  success  in  business,  happiness 
in  domestic  relations,  or  prosperity  in 
any  of  the  engagements  and  transac- 


422 


III.  JOHN. 


[A.  D.  90. 


3  For  I  rejoiced  greatly  when 
the  brethren  came  and  testified 
of  the  truth  that  is  in  thee,  even 
as  thou  walkest  "  in  the  truth. 


lions  in  which  a  Christian  might  law- 
fully engage.  It  shows  that  it  is  right 
to  wish  that  our  friends  may  have  suc- 
cess in  the  works  of  their  hands,  and 
their  plans  of  life.  Tf  And  be  in  health. 
To  enjoy  bodily  health.  It  is  not  ne- 
cessary to  suppose,  in  order  to  a  correct 
interpretation  of  this,  that  Gaius  was 
at  that  time  suffering  from  bodily  in- 
disposition, though  perhaps  it  is  most 
natural  to  suppose  that,  as  John  makes 
the  wish  for  his  health  so  prominent. 
But  it  is  common,  in  all  circumstances, 
to  wish  for  the  health  and  prosperity  of 
our  friends  ;  and  it  is  as  proper  as  it  is 
common,  if  we  do  not  give  that  a  de- 
gree of  prominence  above  the  welfare 
of  the  soul.  IT  Eveji  as  thy  soul  pros- 
perefh.  John  had  learned,  it  would 
Beem,  from  the  « brethren'  who  had 
come  to  him  (ver.  3),  that  Gaius  was 
living  as  became  a  Christian  ;  that  he 
was  advancing  in  the  knowledge  of 
the  truth,  and  was  exemplary  in  the 
duties  of  the  Christian  life,  and  he 
prays  that  in  all  other  respects  he  might 
be  prospered  as  much  as  he  was  in  that. 
It  is  not  very  common  that  a  man  is 
more  prospered  in  his  spiritual  interests 
than  he  is  in  his  other  interests,  or  that 
we  can,  in  our  wishes  for  the  welfare 
of  our  friends,  make  the  prosperity  of 
the  soul,  and  the  practice  and  enjoy- 
ment of  religion,  the  standard  of  our 
wishes  in  regard  to  other  things.  It 
argues  a  high  state  of  piety  when  we 
can,  as  the  expression  of  our  highest 
desire  for  the  welfare  of  our  friends, 
express  the  hope  that  they  may  be  in 
all  respects  as  much  prospered  as  they 
are  in  their  spritual  concerns. 

3.  For  1  rejoiced  greatly  when  the 
brethren  came.  Who  these  were  is 
not  certainly  known.  They  may  have 
been  members  of  the  same  church  with 
Gaius,  who,  for  some  reason,  bad  visited 


4  I  have  no  greater  joy  *  than 
to  hear  that  my  children  walk  in 
truth. 


a  2  Jno.  4. 


b  Pr.  23.  24. 


the  writer  of  this  epistle ;  or  they  may 
have  been  the  '  brethren'  who  had  gone 
from  him  with  a  letter  of  commenda- 
tion to  the  church  (ver.  9),  and  had 
been  rejected  by  the  church  through  the 
influence  of  Diotrephes,  and  who,  after 
having  been  hospitably  entertained 
by  Gaius,  had  again  returned  to  the 
writer  of  this  epistle.  In  that  case, 
they  would,  of  course,  bear  honourable 
testimony  to  the  kindness  which  they 
had  received  from  Gaius,  and  to  his 
Christian  character.  IT  And  iestijied 
of  the  truth  that  is  in  thee.  That  you 
adhere  steadfastly  to  the  truth,  notwith- 
standing the  fact  that  errors  abound, 
and  that  there  are  many  false  teachers 
in  the  world.  IT  Even  as  thou  walkest 
in  the  truth.  Livest  in  accordance  with 
the  truth.  The  writer  had  made  the 
same  remark  of  the  children  of  Cyria, 
to  whom  the  second  epistle  was  di- 
rected. See  Notes  on  ver.  4  of  that 
epistle. 

4.  /  have  no  greater  joy  than  to 
hear  that  my  children  walk  in  truth. 
That  they  adhere  steadfastly  to  the 
truth,  and  that  they  live  in  accordance 
with  it.  This  is  such  language  as 
would  be  used  by  an  aged  apostle  when 
speaking  of  those  who  had  been  con- 
verted by  his  instrumentality,  and  who 
looked  up  to  him  as  a  father,  and  we 
may,  therefore,  infer  that  Gaius  had 
been  converted  under  the  ministry  of 
John,  and  that  he  was  probably  a  much 
younger  man  than  he  was.  John,  the 
aged  apostle,  says  that  he  had  no  higher 
happiness  than  to  learn,  respecting 
those  who  regarded  him  as  their  spirit- 
ual father,  that  they  were  steadfast  in 
their  adherence  to  the  doctrines  of  reli- 
gion. The  same  thing  may  be  said  now 
(a)  of  all  the  ministers  of  the  gospel, 
that  their  highest  comfort  is  found  in 
the  fact  that  those  to  whom  they  minis 


A.  D.  90.]  III.  JOHN. 

5  Beloved,  thou  dost  *  faith- 
fuJly  whatsoever  thou  doest  to 
the  brethren  and  to  strangers  ; 

6  Which  have  borne  witness 

a  1  Pe.  4.  10. 


423 


ter,  whether  €till  under  their  care  or 
removed  from  them,  persevere  in  a  stead- 
fast attachment  to  the  true  doctrines  of 
religion,  and  Hve  accordingly  ;  and  (6) 
of  all  Christian  parents  respecting  their 
own  children.  The  highest  joy  that  a 
Christian  parent  can  have  is  to  know 
that  his  children,  whether  at  home  or 
abroad,  adhere  to  the  truths  of  religion, 
and  live  in  accordance  with  the  require- 
ments of  the  gospel  of  Christ.  If  a 
child  wished  to  confer  the  highest  pos- 
sible happiness  on  his  parents  when 
with  them,  it  would  be  by  becoming  a 
decided  Christian;  if,  when  abroad,  in 
foreign  lands  or  his  own,  he  wished  to 
convey  intelligence  to  them  that  would 
most  thrill  their  hearts  with  joy,  it 
would  be  to  announce  to  them  that  he 
had  given  his  heart  to  God.  There  is 
no  joy  in  a  family  like  that  when  chil- 
dren are  converted ;  there  is  no  news 
that  comes  from  abroad  that  diffuses  so 
much  happiness  through  the  domestic 
circle  as  the  intelligence  that  a  child  is 
truly  converted  to  the  Saviour.  There 
is  nothing  that  would  give  more  peace 
to  the  dying  pillow  of  the  Christian 
parent,  than  to  be  able  to  leave  the 
world  with  the  assurance  that  his  chil- 
dren would  always  walk  in  truth. 

5.  Beloved,  thou  doest  faithfully. 
In  the  previous  verses  the  writer  had 
commended  Gains  for  his  attachment 
to  truth,  and  his  general  correctness  in 
his  Christian  life.  He  now  speaks 
more  particularly  of  his  acts  of  gener- 
ous hospitality,  and  says  that  he  had 
fully,  in  that  respect,  done  his  duty  as 
a  Christian.  IT  Whatsoever  thou  doest. 
In  all  your  intercourse  with  them,  and 
in  all  your  conduct  towards  them.  The 
particular  thing  which  led  to  this  re- 
mark was  his  hospitality  ;  but  the  tes- 


of  thy  charity  before  the  church  . 
whom  if  thou  bring  *  forward  ou 
their  journey  '  after  a  godly  sort, 
thou  shalt  do  well  : 

b  Ac.  ]5.  3.  1  worthy  of  Ood. 

timony  respecting  his  general  conduct 
had  been  such  as  to  justify  this  com- 
mendation. IT  To  the  brethren.  Pro- 
bably to  Christians  who  were  well 
known  to  him — perhaps  referring  to 
Christians  in  his  own  church.  IT  And 
to  strangers.  Such  as  had  gone  to  the 
church  of  which  he  was  a  member  with 
a  letter  of  commendation  from  John. 
Comp.  Notes  on  Rom.  xii.  13,  and  Heb 
xiii.  2. 

6.  Which  have  borne  witness  of  thy 
charity  before  the  church.  It  would 
seem  that  they  had  returned  to  John, 
and  borne  honourable  testimony  to  the 
love  manifested  to  them  by  Gains. 
Before  what  church  they  had  borne  this 
testimony  is  unknown.  Perhaps  it  was 
the  church  in  Ephesus.  IT  Whom  if 
thou  bring  forward  on  their  journey. 
6v?  TipoftsfiHaoi — '  Whom  bringing  for- 
ward, or  having  brought  forward.'  The 
word  refers  to  aid  rendered  them  in 
their  journey,  in  facilitating  their  travels, 
either  by  personally  accompanying 
them,  by  furnishing  them  the  means  of 
prosecuting  their  journey,  or  by  hospita- 
bly entertaining  them.  Probably  Gaius 
aided  them  in  every  way  in  which  it 
was  practicable.  It  has  been  made  a 
question  whether  this  refers  to  the  fact 
that  he  had  thus  aided  them  in  some 
visit  which  they  had  made  to  the  church 
where  Gaius  was,  or  to  a  visit  which 
they  purposed  to  make.  The  Greek 
would  seem  to  favour  the  latter  con- 
struction, and  yet  it  v?ould  appear  from 
the  epistle  that  the  '  brethren  and 
strangers'  actually  had  been  with  him , 
that  they  had  been  rejected  by  the 
church  through  the  influence  of  Diotre- 
phes,  and  had  been  thrown  upon  the 
hospitality  of  Gaius,  and  that  they  had 
returned,  and   had    borne  honourable 


424 


III.  JOHN. 


[A.D.90 


7  Because  that  for  his  name's 
sakf  they  went  forth,  vaking' 
nothing  of  the  Gentiles. 

a  1  Co.  9.  15,  18. 


testimony  to  his  hospitality.  These 
views  can  be  reconciled  by  supposing, 
8s  Liicke  does,  that  having  been  once 
on  their  travels,  and  having  shared  the 
hospitality  of  Gaius,  they  w-^re  pur- 
posing to  visit  that  region  again,  and 
that  John,  praising  him  for  his  former 
hospitality,  commends  them  again  to 
him,  stating  the  reason  (vs.  9,  10)  why 
he  did  not,  in  accordance  with  the 
usual  custom,  recommend  them  to  the 
care  of  the  church.  They  had  now 
gone  out  (ver.  7)  on  the  same  errand 
on  which  they  had  formerly  gone,  and 
they  had  now  equal  claims  to  the  hos- 
pitality of  the  friends  of  religion. 
IT  After  a  godly  sort.  Marg.,  as  in  the 
Greek,  worthy  of  God.  The  meaning 
is,  As  becomes  those  who  serve  God  ; 
or  as  becomes  those  who  are  professors 
of  his  religion.  IT  Thou  shall  do  well. 
You  will  do  that  which  religion  re- 
quires in  these  circumstances. 

7.  Because  that  for  his  name^s  sake. 
The  word  '  Aw'  here  refers  to  God  ; 
and  the  idea  is  that  they  had  under- 
taken this  journey  not  on  their  own 
account,  but  in  the  cause  of  religion. 
IT  They  went  forth.  Or,  they  have 
gone  forth  (i|^x^ov),  referring  to  the 
journey  which  they  had  then  under- 
taken ;  not  to  the  former  one.  H  Taking 
nothing  of  the  Gentiles.  The  term 
Gentile  embraced  all  who  were  not 
Jews,  and  it  is  evident  that  these  per- 
sons went  forth  particularly  to  labour 
among  the  heathen.  When  ihey  went, 
they  resolved,  it  seems,  to  leceive  no 
part  of  their  support  from  them,  but  to 
depend  on  the  aid  of  their  Christian 
brethren,  and  hence  they  were  at  first 
commended  to  the  church  of  which 
Gaius  and  Diotrephes  were  members, 
and  on  this  second  excursion  were 
commended  particularly  to  Gaius. 
Why  they  resolved  to  take  nothing  of 


8  We  therefore  ought  to  *  re 
ceive  such,  that  we  might  be  fel 
low-helpers  to  the  truth. 

b  Mat.  10.  40. 


the  Gentiles  is  not  stated,  but  it  wag 
doubtless  from  prudential  considerations, 
lest  it  should  hinder-  their  success 
among  them,  and  expose  them  to  the 
charge  of  being  actuated  by  a  merce- 
nary spirit.  There  were  circumstances 
in  the  early  propagation  of  Christianity 
which  made  it  proper,  in  order  to  avoid 
this  reproach,  to  preach  the  gospel 
'  without  charge,'  though  the  doctrine 
is  everywhere  laid  down  in  the  Bible 
.that  it  is  the  duty  of  those  to  whom  it 
is  preached  to  contribute  to  its  mainte- 
nance, and  that  it  is  the  right  of 
those  who  preach  to  expect  and  re- 
ceive a  support.  On  this  subject,  see 
Notes  on  1  Cor.  ix.,  particularly  vs. 
15,  18. 

8.  We  therefore  ought  to  receive 
such.  All  of  us  ought  hospitably  to 
entertain  and  aid  such  persons.  The 
work  in  which  they  are  engaged  is  one 
of  pure  benevolence.  They  have  no 
selfish  aims  and  ends  in  it.  They  do 
not  even  look  for  the  supplies  of  their 
wants  among  the  people  to  whom  they 
go  to  minister,  and  we  ought,  therefore, 
to  aid  them  in  their  work,  and  to  con- 
tribute to  their  support.  The  apostle 
doubtless  meant  to  urge  this  duty  par- 
ticularly on  Gaius,  but  in  order  to  show 
that  he  recognized  the  obligation  him- 
self, he  uses  the  term  '  we,''  and  speaks 
of  it  as  a  duty  binding  on  all  Chris-  j 
tians.  H  That  we  might  be  fellow-  ^ 
helpers  to  the  truth.  All  Christians  | 
cannot  go  forth  to  preach  the  gospel,  ] 
but  all  may  contribute  something  to 
the  support  of  those  who  do,  and  in 
this  case  they  would  have  a  joint  par- 
ticipation in  the  work  of  spreading  the 
truth.  The  same  reasoning  which  wai 
applicable  to  that  case,  is  also  applica 
ble  now  in  regard  to  the  duty  of  !;up- 
porting  those  who  go  forth  to  preach 
the  gospel  to  the  destitute. 


A.  D.  90.1  III.  JOHN. 

9  I  wrote  unto  the  church : 
but    Diotrephes,  who  loveth   to 


425 


9.  /  wrote  unto  the  church.  That 
is,  on  the  former  occasion  when  they 
went  forth.  At  that  time,  John  natu- 
rally commended  them  to  the  kind  atten- 
tions of  the  church,  not  doubting  but 
that  aid  would  be  rendered  them  in 
prosecuting  their  benevolent  work 
among  the  Gentiles.  The  epistle  which 
was  written  on  that  occasion  is  now 
lost,  and  its  contents  cannot  now  be  as- 
certained. It  was,  probably,  however. 
a  letter  of  mere  commendation,  perhaps 
stating  the  object  which  these  brethren 
had  in  view,  and  soliciting  the  aid  of 
the  church.  The  Latin  Vulgate  ren- 
ders this,  scripsissem  forsian  ecclesise, 
*  1  would  have  written,  perhaps,  to  the 
church,  but  Diotrephes,'  &c.  Mac- 
knight  also  renders  this,  '  I  would  have 
written,'  supposing  the  sense  to  be, 
that  John  would  have  commended  them 
to  the  whole  church  rather  than  to  a 
private  member,  if  he  had  not  been 
aware  of  the  influence  and  opposition 
of  Diotrephes.  The  Syriac  version 
also  adopts  the  same  rendering.  Seve- 
ral manuscripts,  also,  of  later  date,  in- 
troduced a  particle  (aj/),  by  which  the 
Bamt  rendering  would  be  demanded  in 
the  Greek,  though  that  reading  is  not 
sustained  by  good  authority.  Against 
this  mode  of  rendering  the  passage,  the 
reasons  seem  to  me  to  be  clear:  (1.) 
As  already  remarked,  the  reading  in 
the  Greek  which  would  require  it  is  not 
sustained  by  good  authority.  (2.) 
The  fair  and  obvious  interpretation  of 
the  Greek  word  used  by  the  apostle 
(lypo^a)'  without  that  particle,  is,  / 
wrote  —  implying  that  it  had  been  al- 
ready done.  (3.)  It  is  more  probable 
that  John  had  written  to  the  church 
on  some  former  occasion,  and  that 
his  recommendation  had  been  re- 
jected by  the  influence  of  Diotrephes, 
than  that  he  would  be  deterred  by 
the  apprehension  that  his  recommend- 
36* 


have  the  pre-eminence  "  among 
them,  receiveth  us  not. 

a  Mat.  23.  4-8.     1  Ti.  6.  3,  4. 


ation  would  be  rejected.  It  seems  to 
me,  therefore,  that  the  fair  interpre- 
tation of  this  passage  is,  that  these 
brethren  had  gone  forth  on  some 
former  occasion,  commended  by  John 
to  the  church,  and  had  been  rejected 
by  the  influence  of  Diotrephes,  and 
that  now  he  commends  them  to  Gaius, 
by  whom  they  had  been  formerly  en- 
tertained, and  asks  him  to  renew  hig 
hospitality  to  them.  IT  But  Diotrephes 
who  loveth  to  have  the  pre-eminencl 
among  them,  receiveth  us  not.  Does 
not  admit  our  authority,  or  would  no> 
comply  with  any  such  recommendation. 
The  idea  is,  that  he  rejected  his  inter- 
ference in  the  matter,  and  was  not  dis- 
posed to  acknowledge  him  in  any  way. 
Of  Diotrephes,  nothing  more  is  known 
than  is  here  specified.  Comp.  the 
analysis  of  the  epistle.  Whether  he 
were  an  officer  in  the  church — a  pastor, 
a  ruling  elder,  a  deacon,  a  vestry-man, 
a  warden,  or  a  private  individual,  we 
have  no  means  of  ascertaining.  The 
presumption,  from  the  phrase  <  who 
loveth  to  have  the  pre-eminence,'  would 
rather  seem  to  be  that  he  was  an  aspir- 
ing man,  arrogating  rights  which  he 
had  not,  and  assuming  authority  to 
which  he  was  not  entitled  by  virtue  of 
any  office.  Still,  he  might  have  held 
an  office,  and  might  have  arrogated 
authority,  as  many  have  done,  beyond 
what  properly  belonged  to  it.  The 
single  word  rendered  '  who  loveth  to 
have  the  pre-eminence'  (^t^oTtpwt'fvwv), 
occurs  nowhere  else  in  the  New  Tes- 
tament. It  means  simply,  who  loves  to 
he  first — meaning  that  he  loved  to  be 
at  the  head  of  all  things,  to  rule,  to 
lord  it  over  others.  It  is  clearly  sup- 
posed here,  that  the  church  would  have 
complied  with  the  request  of  the  writer 
if  it  had  not  been  for  this  man.  What 
were  the  alleged  grounds  for  the  course 
which  he  constrained   the  church  to 


426 


10  Wherefore,  if  I   come,  I 
will  remember  his  deeds  which 


III.  JOHN. 

he  doeth. 


take,  we  are  not  informed  ;  the  real 
ground,  the  apostle  says,  was  his  desire 
to  rule.  There  may  have  been  at  the 
bottom  of  it  some  secret  dislike  of  John, 
or  some  private  grudge,  but  the  alleged 
ground  may  have  been,  that  the  church 
was  independent,  and  that  it  should 
reject  all  foreign  interference ;  or,  that 
the  church  was  unable  to  support 
those  men  ;  or,  that  the  work  in  which 
they  were  engaged  was  one  of  doubt- 
ful propriety.  Whatever  was  the 
cause,  the  case  furnishes  an  illustration 
of  the  bad  influence  of  one  ambitious 
and  arrogant  man  in  a  church.  It  is 
often  in  the  power  of  one  such  man  to 
bring  a  whole  church  under  his  con- 
trol, and  effectually  to  embarrass  all  its 
movements,  and  to  prevent  all  the  good 
which  it  would  otherwise  accomplish. 
When  it  is  said,  <  but  Diotrephes  re- 
ceiveth  us  not,'  the  reference  is  doubt- 
less to  John,  and  the  meaning  is,  either 
that  he  did  not  acknowledge  him  as  an 
apostle,  or  that  he  did  not  recognise  his 
right  to  interfere  in  the  affairs  of  the 
church,  or  that  he  did  not  regard  his  re- 
commendation of  these  brethren.  The 
first  of  these  suppositions  is  hardly  pro- 
bable ;  but,  though  he  may  have  ad- 
mitted that  he  was  an  apostle,  there 
were  perhaps  some  reasons  operating 
in  this  particular  case,  why  he  prevailed 
on  the  church  to  reject  those  who  had 
been  thus  commended  to  their  hospi- 
tahty. 

]  0.  Wherefore,  if  1  come.  He  was 
evidently  expecting  soon  to  make  a 
visit  to  Gains,  and  to  the  church,  ver. 
14.  IF  J  vjill  remember  his  deeds 
which  he  doclh.  That  is,  he  would 
punish  his  arrogance  and  presump- 
tion ;  would  take  measures  that  he 
should  be  dealt  with  in  a  proper  manner. 
There  is  no  evidence  whatever  that 
this  is  said  in  a  vindictive  or  revenge- 
ful spiiit,  or  that  tne  writer  spoke  of  it 
merely   as  a  personal  matter.     From 


[A.  D.  90 

"  prating    against    Wh 

a  Pr.  10.  8,  10. 


any  thing  that  can  be  shown  to  the 
contrary,  if  it  had  been  a  private  and 
personal  affair  merely,  the  matter  might 
have  been  dropped,  and  never  referred 
to  again.  But,  what  had  been  done 
was  public.  It  pertained  to  the  au- 
thority of  the  apostle,  the  duty  of  the 
church,  and  the  character  of  the  breth 
ren  who  had  been  commended  to  them. 
If  the  letter  was  written,  as  is  supposed, 
by  the  aged  John,  and  his  authority 
had  been  utterly  rejected  by  the  influ- 
ence of  this  one  man,  then  it  was  pro- 
per that  that  authority  should  be  as- 
serted. If  it  was  the  duty  of  the  church 
to  have  received  these  men,  who  had 
been  thus  recommended  'to  them,  and 
it  had  been  prevented  from  doing  what 
it  would  otherwise  have  done,  oy  the 
influence  of  one  man,  then  it  was 
proper  that  the  influence  of  that  man 
should  be  restrained,  and  that  the 
church  should  see  that  he  was  not  to 
control  it.  If  the  feelings  and  the  cha- 
racter of  these  brethren  had  been  in- 
jured by  being  rudely  thrust  out  of  the 
church,  and  held  up  as  unworthy  ot 
public  confidence,  then  it  was  propei 
that  their  character  should  be  vindicated 
and  that  the  author  of  the  wrong 
should  be  dealt  with  in  a  suitable  man. 
ner.  No  one  can  show  that  this  was 
not  all  that  the  apostle  proposed  to  do, 
or  that  any  feelings  of  private  vindic- 
liveness  entered  into  his  purpose  t(> 
'  remember'  what  Diotrephes  had  done^ 
and  the  existence  of  any  such  feelingfi 
should  not  be  charged  on  the  apostle 
without  proof.  There  is  no  more  rea- 
son to  suppose  this  in  his  case  than 
there  was  in  the  case  of  Paul,  in  ad- 
ministering discipline  in  the  church  of 
Corinth  (I  Cor.  v.  3 — 5),  or  than  there 
is  in  any  instance  of  administering 
discipline  now.  ,  IT  Prating  against  us. 
The  word  prate  {tp%vnoiu>),  occurring 
nowhere  else  in  the  New  Testament, 
means  <  to  overflow  with  talk'  (^juU* 


A.D.90.]  III. 

with  malicious  words :  and  not 
content  therewith,  neither  doth 
he  himself  receive  the  brethren, 
and  forbiddeth  them  that  would, 

Lat.,  Jluo,  JIow)  ;  to  talk  much  without 
weight,  or  to  lijtle  purpose  ;  to  be  loqua- 
cious ;  to  trifle ;  or,  to  use  an  expres- 
sion common  among  us,  and  which 
accords  well  with  the  Greek,  to  run  on 
in  talk,  without  -connection  or  sense. 
The  word  does  not  properly  imply  that 
there  was  malignity  or  ill-feeling  in 
what  was  said,  but  that  the  talk  was 
of  an  idle,  foolish,  and  unprofitable 
character.  As  John  here,  however, 
specifies  that  there  was  a  bad  spirit  in 
the  manner  in  which  Diotrephes  ex- 
pressed himself,  the  real  thing  which 
is  implied  in  the  use  of  the  word  here, 
is,  that  there  was  much  talk  of  that 
kind ;  that  he  was  addicted  to  this 
habit  of  running  on  against  the  apos- 
tle ;  and  that  he  was  thus  constantly 
undermining  his  influence,  and  injuring 
his  character.  |  With  malicious  words. 
Gr.,  <  evil  words ;'  words  that  were 
fitted  to  do  injury.  IT  And  tiot  content 
therewith.  Not  satisfied  with  venting 
his  private  feelings  in  talk.  Some  per- 
sons seem  to  be  satisfied  with  merely 
talking  against  others,  and  take  no 
other  measures  to  injure  them ;  but 
Diotrephes  was  not.  He  himself  re- 
jected the  brethren,  and  persuaded  the 
church  to  do  the  same  thing.  Bad  as 
evil  talking  is,  and  troublesome  as  a 
man  may  be  who  is  always  <  prating' 
about  matters  that  do  not  go  according 
to  his  mind,  yet  it  would  be  compara- 
tively well  if  things  always  ended  with 
that,  and  if  the  loquacious  and  the  dis- 
satisfied never  took  measures  openly  to 
wrong  others.  IT  Neither  doth  he  him- 
self receive  the  brethren.  Does  not 
himself  treat  them  as  Christian  breth- 
ren, or  with  the  hospitality  which  is 
due  to  them.  He  had  not  done  it  on 
\he  former  visit,  and  John  evidently 
supposed  that  the  same  thinp:  would 


JOHN.  427 

and    casteth   them  out  "  oi   the 
church. 

11  Beloved,  follow  *  not  that 

a  Is.  66.  5.  b  Ps.  37.  27. 


occur  again.  H  And  forbiddeth  them 
that  would.  From  this  it  is  clear  that 
there  were  those  in  the  church  who 
were  disposed  to  receive  them  in  a  pro- 
per manner,  and  from  any  thing  that 
appears,  the  church,  as  such,  would 
have  been  inclined  to  do  it,  if  it  had 
not  been  for  the  influence  of  this  one 
man.  IT  And  casteth  them  out  of  the 
church.  Comp.  Luke  vi.  22.  It  has 
been  made  a  question  whether  the  re- 
ference  here  is  to  the  members  of  the 
church  who  were  disposed  to  receive 
these  brethren,  or  to  the  brethren  them- 
selves.  Liicke,  Macknight,  and  some 
others,  suppose  that  it  refers  to  those  in 
the  church  who  were  willing  to  receive 
them,  and  whom  Diotrephes  had  ex- 
communicated on  that  account.  Heu- 
mann,  Carpzoviius,  Rosenmiiller, 
Bloomfield,  and  others,  suppose  that  it 
refers  to  these  strangers,  and  that  the 
meaning  is.  that  Diotrephes  would  not 
receive  them  into  the  society  of  Chris- 
tians, and  thus  compelled  them  to  go 
to  another  place.  That  this  latter  is 
the  correct  interpretation,  seems  Id  me 
to  be  evident,  for  it  was  of  the  treat- 
ment which  they  had  received  that  the 
apostle  was  speaking. 

11.  Beloved,  follow  not  that  which 
is  evil,  but  that  which  is  good.  There 
can  be  no  doubt  that  in  this  exhorta- 
tion the  writer  had  Diotrephes  particu- 
larly in  his  eye,  and  that  he  means  to 
exhort  Gaius  not  to  imitate  his  example. 
He  was  a  man  of  influence  in  the 
church,  and  though  Gaius  had  shown 
that  he  was  disposed  to  act  in  an  inde- 
pendent manner,  yet  it  was  not  impro- 
per to  exhort  him  not  to  be  influenced 
by  the  example  of  any  one  who  did 
wrong.  John  wished  to  excite  him  to 
acts  of  liberal  and  generous  hospitality. 
1  He  that  doeth  good  is  of  God.     He 


428 


III.  JOHN. 


[A.  D.  90 


which  is  evil,  but  that  which  is 
good.  He  °  that  doeth  good  is 
of  God  :  but  he  that  doeth  evil 
hath  not  seen  God. 

12  Demetrius  hath  good  re- 
port of  all  men,  and  of  the  truth 
itself:  yea,  and  we  also  bear  re- 
cord ;  and  ye  know  that  our  re- 
cord is  true. 


shows  that  he  resembles  God,  for  God 
continually  does  good.  See  the  senti- 
ment explained  in  the  Notes  on  1  John 
iii.  7.  ^  He  that  doeth  evil  hath  not 
seen  God.  See  Notes  on  1  John  iii. 
8—10. 

12.  Demetrius  hath  good  report  of 
all  men.  Little  is  known  of  Deme- 
trius. Liicke  supposes  that  he  resided 
near  the  place  where  the  author  of  this 
epistle  lived,  and  was  connected  with 
the  church  there,  and  was  probably  the 
bearer  of  this  epistle.  It  is  impossible 
to  determine  with  certainty  on  this 
point,  but  there  is  one  circumstance 
which  seems  to  make  it  probable 
that  he  was  a  member  of  the  same 
church  with  Gains,  and  had  united  with 
him  in  showing  Christian  hospitaUty  to 
these  strangers.  It  is  the  use  of  the 
phrase  '  hath  good  report  of  all,'  im- 
plying that  some  testimony  was  borne 
to  his  character  beyond  what  the  writer 
personally  knew.  It  is  possible,  in- 
deed, that  the  writer  would  have  used 
this  term  respecting  him  if  he  lived  in 
the  same  place  with  himself,  as  express- 
ing the  fact  that  he  bore  a  good  charac- 
ter, but  it  is  a  pLrase  which  would  be 
more  appropriately  used  if  we  suppose 
that  he  was  a  member  of  the  same 
church  with  Gaius,  and  that  John 
means  to  say  that  an  honourable  testi- 
mony was  borne  of  his  character  by  all 
those  brethren,  and  by  all  others  as  far 
as  he  knew,  "f  And  of  the  truth  itself. 
Not  only  by  men,  who  might  possibly 
be  deceived  in  the  estimate  of  character, 
but  by  fact.  It  was  not  merely  a  repu- 
tation founded  on  what  appeared  in  his 


13  I  had  many  things  to  write 
but  I  will  not  with  ink  and  pen 
write  unto  thee  :  ' 

14  But  I  trust  I  shall  shortly 
see  thee,  and  we  f^-hall  speak  ' 
face  to  face.  Peace  be  to  thee. 
Our  frie^pds  salute  thee.  Greet 
the  friends  by  name. 

o  1  Jno.  3.  6-9.  1  mouth  to  mouth. 


conduct,  but  in  truth  and  reality.  His 
deportment,  his  life,  his  deeds  of  bene- 
volence, all  concurred  with  the  testimony 
which  was  borne  by  men  to  the  excel- 
lency of  his  character.  There  is,  per- 
haps, particular  reference  here  to  his 
kind  and  hospitable  treatment  of  those 
brethren.  1  Yea,  and  we  also  bear  re- 
cord. John  himself  had  personally 
known  him.  He  had  evidently  visited 
the  place  where  he  resided  on  some 
former  occasion,  and  could  now  add  his 
own  testimony,  which  no  one  would 
call  in  question,  to  his  excellent  char- 
acter. \  And  ye  know  that  our  record 
is  true.  This  is  in  the  manner  of  John, 
who  always  spoke  of  himself  as  having 
such  a  character  for  truth  that  no  one 
who  knew  him  would  call  it  in  ques- 
tion. Every  Christian  should  have 
such  a  character ;  every  man  might  if 
he  would.  Comp.  Notes  on  John  xix. 
35 ;  xxi.  24. 

13.  I  had  many  things  to  write, 
&c.  This  epistle  closes,  as  the  se- 
cond does,  with  a  statement  that  he 
had  many  things  to  say,  but  that 
he  preferred  waiting  till  he  should 
see  him  rather  than  put  them  on  paper. 
Perhaps  there  were  some  things  which 
he  wished  to  say  which  he  would  not 
like  to  have  exposed  to  the  possi- 
bility of  being  seen  by  the  public  eye. 
IT  But  I  will  not  with  irik  and  pen, 
&c.  Notes  on  the  Second  Epistle,  ver 
12. 

14.  But  1  trust  I  shall  shortly  see 
thee,  &c.  Notes  on  the  Second  Epistle, 
ver.  12.  "i  0\ir  friends  salute  thee.  That 
is,  your  friends  and  mine.   This  would 


A.D.90.J  m.  JOHN. 

neem  rather  to  refer  to  private  friends 
of  John  and  Gaius  than  to  Christians 
as  such.  They  had,  doubtless,  their 
warm  personal  friends  in  both  places. 
1  Greet  the  friends  by  name.  That  is, 
each  one  individually.  He  remembered 
them  as  individuals,  but  did  not  deem 
it  proper  to  specify  them. 

PRACTICAL  REMARKS  ON  THE  EPISTLE. 

1.  It  is  proper  to  desire  for  our  friends 
all  temporal  good  ;  to  wish  their  happi- 
ness in  every  respect,  ver.  2.  The 
welfare  of  the  soul  is  indeed  the  great 
object,  and  the  first  desire  in  regard  to 
a  friend  should  be  that  his  salvation 
may  be  secured ;  but  in  connection 
with  that  we  may  properly  wish  them 
health  of  body,  and  success  in  their 
lawful  undertakings.  It  is  not  common 
that  in  their  spiritual  interests  they  are 
so  much  more  prosperous  than  they  are 
in  other  respects  that  we  can  make  that 
the  standard  of  our  wishes  in  regard  to 
them,  but  it  sometimes  does  occur,  as  in 
the  case  of  Gaius.  In  such  cases  we 
may  indeed  rejoice  with  a  friend,  and 
feel  that  all  will  be  well  with  him.  But 
in  how  few  cases,  even  among  professed 
Christians,  can  we  with  propriety  make 
the  prosperity  of  the  soul  the  standard 
by  which  to  measure  the  happiness 
which  we  desire  for  them  in  other  re- 
spects !  "  What  a  curse  would  this 
bring  upon  many  to  wish  that  they 
might  prosper  even  as  their  souls  pros- 
pered !"  Doddridge.  Of  how  much 
property  would  they  at  once  be  de- 
prived ;  how  embarrassed  would  be 
their  affairs ;  how  pale,  and  wan,  and 
sickly  would  they  be,  if  they  should  be 
in  all  respects  as  they  are  in  their  spir- 
itual interests ! 

2.  It  is  an  unspeakable  pleasure  to  a 
Christian  to  learn  that  his  friends  are 
living  and  acting  as  becomes  sincere 
Christians ;  that  they  love  what  is  true, 
and  abound  in  the  duties  of  hospitality, 
charity,  and  benevolence,  vs.  3  —  6. 
When  a  friend  learns  this  of  a  distant 
fhend ;  when  a  pastor  learns  this  of  his 


429 


people  from  whom  he  may  be  ^or  « 
time  separated  ;  when  those  who  have 
been  irjstrumental  in  converting  others 
learn  this  of  their  spiritual  children ; 
when  a  parent  learns  it  of  a  son  or 
daughter  separated  from  him  ;  when  a 
teacher  learns  it  of  those  who  were  for- 
merly under  his  care,  there  is  no  joy 
that  goes  more  directly  to  the  heart 
than  this;  nothing  that  fills  the  soul 
with  more  true  thankfulness  and  peace. 
3.  It  is  the  duty  and  the  privilege  of 
those  who  love  the  cause  of  religion  to 
go  and  preach  the  gospel  to  those  who 
are  destitute,  expecting  to  receive  no- 
thing from  them,  and  doing  it  as  a 
work  of  pure  benevolence,  ver.  7.  The 
missionary  spirit  existed  early  in  the 
Christian  church,  and  indeed  may  be 
regarded  as  the  prevailing  spirit  in 
those  times.  It  has  always  been  the 
prevailing  spirit  when  religion  has 
flourished  in  the  church.  At  such 
times  there  have  been  many  who  were 
willing  to  leave  their  own  quiet 
homes,  and  the  religious  privileges  con- 
nected with  a  well-organized  church, 
and  to  break  away  from  the  ties  which 
bind  to  country  and  kindred,  and  to  go 
among  a  distant  people  to  publish  sal 
vation.  In  this  cause,  and  with  this 
spirit,  the  apostles  spent  their  lives.  In 
this  cause,  the  '  brethren'  referred  to  by 
John  went  forth  to  labour.  In  this 
cause,  thousands  have  laboured  in  for- 
mer times,  and  to  the  fact  that  they 
were  willing  to  do  it  is  to  be  traced 
all  the  happy  influence  of  religion  in 
the  world.  Our  own  religious  privi- 
leges now  we  owe  to  the  fact  that  in 
former  times  there  were  those  who 
were  willing  to  '  go  forth  taking  no- 
thing of  the  Gentiles,'  devoting  them- 
selves, without  hope  of  reward  or  fame, 
to  the  business  of  making  known  the 
name  of  the  Saviour  in  what  were  then 
the  dark  places  of  the  earth.  The 
same  principle  is  acted  on  now  in  Chris* 
tian  missions,  and  with  the  same  pro- 
priety ;  and  as  we  in  Christian  lands 
owe  the  blessings  which  we  enjoj  to 


430 


III.  JOHN. 


[A.  D.  9a 


the  fact  that  in  former  times  there  were 
those  who  were  willing  thus  to  go  forth, 
so  it  will  be  true  that  the  richest  bless- 
ings which  are  to  descend  on  India, 
and  Africa,  and  the  islands  of  the  sea, 
will  be  traced  in  future  times  to  the 
fact  that  there  are  in  our  age  those 
who  are  willing  to  follow  the  example 
of  the  apostles  in  going  forth  to  do 
good  to  a  dying  world. 

4.  It  is  our  duty  to  contribute  to 
the  support  of  those  who  thus  go 
among  the  heathen,  and  to  aid  them 
in  every  way  in  which  we  can  promote 
the  object  which  they  have  in  view.  So 
John  felt  it  to  be  the  duty  of  the  church 
in  regard  to  those  who  went  forth  in 
his  time;  and  so,  when  the  church, 
under  the  influence  of  Dlotrephes,  had 
refused  to  do  it,  he  commended  Gains 
for  performing  that  duty.  vs.  6,  8.  Now, 
as  then,  from  the  nature  of  the  case, 
missionaries  to  the  heathen  must  go 
« taking  nothing'  of  those  among  whom 
they  labour,  and  expecting  that,  for  a 
long  time  at  least,  they  will  do  nothing 
for  their  support.  They  go  as  strangers. 
They  go 'to  those  who  do  not  believe 
the  truth  of  the  gospel ;  who  are  at- 
tached to  their  own  superstitions;  who 
contribute  largely  to  the  support  of  their 
own  temples,  and  altars,  and  priest- 
hood ;  who  are,  as  yet,  incapable  of 
appreciating  the  value  of  a  purer  reli- 
gion ;  who  have  no  desire  for  it,  and 
who  are  disposed  to  reject  it.  In 
many  cases  the  heathen  to  whom  the 
missionary  goes  are  miserably  poor, 
and  it  is  only  this  religion,  which 
as  yet  they  are  not  disposed  to  re- 
ceive, that  can  elevate  them  to  habits 
of  industry,  and  furnish  them  with  the 
means  of  supporting  religious  teachers 
from  abroad.  Under  these  circum- 
stances, no  duty  is  more  obvious  than 
that  of  contributing  to  the  support  of 
those  who  go  to  such  places  as  Chris- 
tian missionaries.  If  the  churches 
value  the  gospel  enough  to  send  their 
brethren  among  the  heathen  to  propa- 
gate il,  they  should  value  it  enough  to 


minister  to  Iheir  wants  when  there ;  if 
they  regard  it  as  the  duty  of  any  of 
their  number  to  leave  their  comfortable 
homes  in  a  Christian  land  in  order  to 
preach  to  the  heathen,  they  should  feel 
that  those  who  go  make  far  greater  sac- 
rifices than  those  who  contribute  to 
their  support.  Thet/  give  up  all ;  we 
give  only  the  small  sum,  not  diminish 
ing  our  own  comforts,  which  is  needful 
to  sustain  them. 

5.  For  the  same  reason  it  is  oui 
duty  to  contribute  to  the  support  of 
missionaries  in  the  destitute  places  of 
our  own  land.  ver.  8.  They  often  go 
among  a  people  who  are  as  destitute, 
and  who  will  as  little  appreciate  the 
gospel,  and  who  are  as  much  prejudiced 
against  it,  and  who  are  as  poor,  as  the 
heathen.  They  are  as  likely  to  be 
charged  with  being  actuated  by  merce- 
nary motives,  if  they  ask  for  support, 
as  missionaries  among  the  heathen  are. 
They  often  go  among  people  as  little 
able  and  disposed  to  build  churches  and 
school-houses,  as  the  heathen  are.  No- 
thing is  more  obvious,  therefore,  than 
that  those  who  have  the  gospel,  and 
who  have  learned  to  prize  and  value  it 
in  some  measure  as  it  should  be,  should 
contribute  to  the  support  of  those  who 
go  to  convey  its  blessings  to  others,  , 
until  those  to  whom  they  go  shall  so 
learn  to  prize  it  as  to  be  able  and  will-  ^ 
ing  to  maintain  it.  That,  under  a 
faithful  ministry,  and  with  the  divine 
blessing,  will  not  be  long,  for  the  gospel 
always,  when  it  secures  a  hold  in  a 
community,  makes  men  feel  that  it  con- 
fers infinitely  more  blessings  than  it 
takes  away,  and  that,  even  in  a  pecu- 
niary point  of  view,  it  contributes  more 
by  far  than  it  takes.  What  community 

is  more  prospered,  or  is  more  rich  in  ail 
that  promotes  the  temporal  welfare  of 
man,  than  that  where  the  gospel  has 
the  most  decided  influence  .' 

6.  We  may  see  from  this  epistle  that 
churches  ought  to  be  united  in  promot-    j 
ing    the   cause   of  religion,    vs.  8,  9.    ^ 
They  should  regard  it  as  a  common 


A.  D.  90.] 


III.  JOHN. 


431 


cause  in  which  one  has  as  much  con- 
cern as  another,  and  where  each  should 
feel  it  a  privilege  to  co-operate  with 
his  brethren.  One  church,  in  propor- 
tion to  its  ability,  has  as  much  interest 
in  the  spread  of  Christianity  as  another, 
and  should  feel  that  it  has  much  respon- 
sibility in  doing  it.  Between  different 
churches  there  should  be  that  measure 
of  confidence  and  love  that  they  will 
deem  it  a  privilege  to  aid  each  other  in 
the  common  cause,  and  that  one  shall 
l>e  ready  to  further  the  benevolent  de- 
signs undertaken  by  another.  In  every 
Christian  land,  and  among  the  people 
of  every  Christian  denomination,  mis- 
sionaries of  the  gospel  should  find 
friends  who  will  be  willing  to  co-operate 
with  them  in  advancing  the  common 
cause,  and  who,  though  they  may  bear 
a  different  name,  and  may  speak  a  dif- 
ferent language,  should  cheerfully  lend 
their  aid  in  spreading  the  common 
Christianity. 

7.  We  may  see,  from  this  epistle, 
the  evil  of  having  one  troublesome  man 
in  the  church,  ver.  10.  Such  a  man, 
by  his  talents,  his  address,  his  supe- 
rior learning,  his  wealth ;  or,  by  his 
arrogance,  pride,  and  self-confidence, 
may  control  a  church,  and  effectually 
hinder  its  promoting  the  work  of  reli- 
gion. The  church  referred  to  by  the 
apostle  would  have  done  its  duty  well 
enough,  if  it  had  not  been  for  one  am- 
bitious and  worldly  man.  No  one  can 
properly  estimate  the  evil  which  one 
such  man  can  do,  nor  the  calamity 
which  comes  upon  a  church  when  such 
a  man  places  himself  at  its  head. 
As  a  man  of  wealth,  of  talents,  and  of 
learning  may  do  great  good,  if  his  heart 
is  right,  so  may  a  man  similarly  en- 
dowed do  proportionate  evil  if  his  heart 
is  wicked.  Yet  how  often  has  the 
spirit  which  actuated  Diotrephes  pre- 
vailed in  the  church  !  There  is  no- 
thing that  confers  so  much  power  on 
men  as  the  control  in  religious  matters ; 
tnd  hence,  in  all  ages,  proud  and  am- 


bitious men  have  sought  dominion  over 
the  conscience,  and  have  sought  to 
bring  the  sentiments  of  men  on  religion 
to  subjection  to  their  will. 

8.  There  may  be  circumstances 
where  it  is  proper — where  it  is  a  duty — 
to  receive  those  who  have  been  cast 
out  of  the  church,  ver.  8.  The  deci- 
sions of  a  church,  under  son-e  proud 
and  ambitious  partisan  leader,  are  often 
eminently  unjust  and  harsh.  The 
most  modest,  humble,  devoted,  and 
zealous  men,  under  a  charge  of  heresy, 
or  of  some  slight  aberration  from  the 
formulas  of  doctrine,  may  be  cast  out 
as  unworthy  to  be  recognized  as  min- 
isters of  the  gospel,  or  even  as  unwor- 
thy to  have  a  place  at  the  table  of  the 
Lord.  Some"  of  the  best  men  on 
earth  have  been  thus  disowned  by  the 
church,  and  it  is  no  certain  evidence 
against  a  man  when  he  is  denounced  as 
a  heretic,  or  disowned  as  a  member,  by 
those  who  bear  the  Christian  name. 
If  we  are  satisfied  that  a  man  is  a 
Christian,  we  should  receive  him  as 
such,  however  he  may  be  regarded  by 
others ;  nor  should  we  hesitate  to  help 
him  forward  in  his  Christian  course, 
or  in  any  wat  to  assist  him  to  do  good. 

9.  Finally,  let  us  learn  from  the  ex- 
amples commended  in  this  brief  epistle, 
to  do  good.  Let  us  follow  the  exam- 
ple of  Gains, — the  hospitable  Christian ; 
the  large-hearted  philanthropist;  the 
friend  of  the  stranger ;  the  helper  of 
them  who  were  engaged  in  the  cause 
of  the  Lord  —  a  man  who  opened  his 
heart  and  his  house  to  welcome  them 
when  driven  out  and  disowned  by 
others.  Let  us  imitate  Demetrius,  in 
obtaining  a  good  report  of  those  who 
know  us ;  in  so  living  that,  if  the  aged 
apostle  John  were  still  on  earth,  we 
might  be  worthy  of  his  commendation, 
and  more  than  all,  of  the  approbation 
of  that  gracious  Saviour  before  whom 
these  good  men  have  long  since  gone, 
and  in  whose  presence  we,  also,  muat 
soon  appear. 


GENERAL  EPISTLE   OF  JUDE. 


INTRODUCTION. 


§  1.   The  Author  of  this  Epistle. 

\^i.tc^.Y.  IS  known  of  the  author  of  this  brief  epistle.  He  styles  hiniself  (ver. 
p  ♦  vX«  bervaiii  of  Jesus  Christ,  and  brother  of  James ;"  but  there  has  been 
iCKe  t5i3oivjwte  of  opinion  as  to  what  James  is  meant.  He  does  not  call  him- 
•eJf  an  apobih,  but  supposes  that  the  terms  which  he  uses  would  sufficiently 
identify  him,  and  would  be  a  sufficient  reason  for  his  addressing  his  brethren  in 
Ihe  manner  in  which  he  does  in  this  epistle.  There  were  two  of  the  name  of 
James  among  the  apostles  (Luke  vi.  14,  15);  and  it  has  been  made  a  question 
of  which  of  them  he  was.  the  brother.  There  were  also  two  of  the  name  of 
Judas,  or  Jude;  but  there  is  no  difficulty  in  determining  which  of  them  was  the 
author  of  this  epistle,  for  tlie  other  had  the  surname  of  Iscariot,  and  was  the 
traitor.  In  the  catalogue  of  iho  apostles  given  by  Matthew  (ch.  x.  3),  the  tenth 
place  is  given  to  an  apostle  v/ho  is  there  called  "  Lebbeus,  whose  surname  was 
Thaddeus ;"  and  as  this  name  dovs  not  occur  in  the  list  given  by  Jjuke  (ch.  vi. 
15),  and  as  the  tenth  place  in  ihe  catalogue  is  occupied  by  "Simon,  called 
Zelotes;"  and  as  he  afterwards  wentions  "Judas  the  brother  of  James,"  it  is 
supposed  that  Lebbeus  and  Judas  were  the  same  persons.  It  was  not  uncom- 
mon for  persons  to  have  two  or  moie  names.  Comp.  Robinson's  Harmony  of  the 
Gospels,  §  40  ;  Bacon's  Lives  of  the  Apostles,  p.  437 ;  and  Michaelis,  Intro. 
iv.,  365. 

The  title  which  he  assumes,  *•  brother  of  James,"  was  evidently  chosen  be- 
cause the  James  referred  to  was  well-known,  and  because  the  fact  that  he  wag 
his  brother  would  be  a  sufficient  designation  of  himself,  and  of  his  right  to 
address  Christians  in  this  manner.  The  name  of  the  elder  James,  who  was 
slain  by  Herod  (Acts  xii.  2),  can  hardly  be  supposed  to  be  referred  to,  as  he 
had  been  dead  some  time  when  this  epistle  is  supposed  to  have  been  written  5 
and  as  that  James  was  the  brother  of  John,  who  was  then  living,  it  would  have 
^een  much  more  natural  for  him  to  have  mentioned  that  he  was  the  brother  of 
that  beloved  disciple.  The  other  James — '  James  the  Less,'  or  '  James  the  Just,' 
was  still  living  ;  was  a  prominent  man  in  Jerusalem  ;  and  was  besides  known 
as  « the  brother  of  the  Lord  Jesus  5'  and  the  fact  of  relationship  to  that  James 
would  sufficiently  designate  the  writer.  There  can  be  little  doubt,  therefore, 
that  this  is  the  James  here  intended.  In  regard  to  his  character  and  influence, 
(ccccxxxii) 


INTRODUCTION.  CCCCXXXlll 

gee  Intro,  to  the  Epistle  of  James,  §  1.  If  the  author  of  this  epistle  was  the 
brother  of  that  James,  it  was  sufficient  to  refer  to  that  fact,  without  mentioning 
that  he  was  an  apostle,  in  order  to  give  to  his  epistle  authority,  and  to  settle  its 
canonical  character. 

Of  Jude  little  is  known.  His  name  is  found  in  the  list  of  the  apostles,  but 
besides  that,  it  is  but  once  mentioned  in  the  Evangelists.  The  only  thing  that 
is  preserved  of  him  in  the  Gospels,  is  a  question  which  he  put  to  the  Saviour, 
on  the  eve  of  his  crucifixion.  The  Saviour  had  said,  in  his  parting  address  to 
his  disciples,  "  He  that  hath  my  commandments,  and  keepeth  them,  he  it  is  that 
loveth  me ;  and  he  that  loveth  me  shall  be  loved  of  my  Father  ;  and  I  will  love 
him,  and  will  manifest  myself  unto  him."  In  regard  to  the  meaning  of  this 
remark,  Judas  is  said  to  have  asked  the  following  question  :  "  Lord,  how  is  it 
that  thou  wilt  manifest  thyself  unto  us,  and  not  unto  the  world"!"  John  xiv. 
21,  22.  To  this  question  the  Saviour  gave  a  kind  and  satisfactory  answer,  and 
that  is  the  last  that  is  said  of  him  in  the  Evangelists. 

Of  his  subsequent  life  we  know  little.  In  Acts  xv.  22,  he  is  mentioned  as 
surnamed  <  Barsabas,'  and  as  being  sent  with  Paul  and  Barnabas  and  Silas  to 
Antioch.  Paulinus  says  that  he  preached  in  Lybia,  and  that  his  body  remained 
there.  Jerome  affirms,  that  after  the  ascension  he  was^sent  to  Edessa,  to  king 
Abgarus  ;  and  the  modern  Greeks  say  that  he  preached  in  that  city,  and  through- 
out Mesopotamia,  and  in  Judea,  Samaria,  Idumea,  Syria,  and  principally  in 
Armenia  and  Persia.  Cal.  Die.  Nothing  certainly  can  be  known  in  reference 
to  the  field  of  his  labours,  or  to  the  place  and  circumstances  of  his  death.  On 
the  question,  whether  the  Thaddeus  who  first  preached  the  gospel  in  Syria  was 
the  same  person  as  Jude,  see  Michselis,  Intro,  iv.,  367 — 371. 

§  2.  Authenticity  of  the  Epistle. 
If  the  epistle  was  written  by  the  apostle  Jude,  the  brother  of  James,  and  of 
our  Lord,  there  can  be  no  doubt  of  its  canonical  authority,  and  its  claim  to  a 
place  in  the  New  Testament.  It  is  true,  that  he  does  not  call  himself  an 
apostle,  but  simply  mentions  himself  as  <  a  servant  of  Jesus  Christ,  and  a 
brother  of  James.'  By  this  appellation,  however,  he  has  practically  made  it 
known  that  he  was  one  of  the  apostles,  for  all  who  had  a  catalogue  of  the  apos- 
tles would  know  « that  Judas,  the  brother  of  James'  was  one  of  them.  At  the 
same  time,  as  the  relation  of  James  to  our  Lord  was  well  understood  (Gal.  i.  19), 
his  authority  would  be  recognised  as  soon  as  he  was  known  to  be  the  author  of 
the  epistle.  It  may  be  asked,  indeed,  if  he  was  an  apostle,  why  he  did  not  call 
himself  such ;  and  why  did  he  not  seek  to  give  authority  and  currency  to  his 
epistle,  by  adverting  to  the  fact  that  he  was  the  <  Lord's  brother.'  To  the  first 
of  these  questions,  it  may  be  replied,  that,  to  have  called  himself  *  Judas,  the 
apostle,' would  not  have  designated  him  so  certainly,  as  to  call  himself*  the 
brother  of  James  ;'  and  besides,  the  naked  title,  <  Judas,  the  apostle,'  was  one 
which  he  might  not  choose  to  see  applied  to  himself.  After  the  act  of  the'trai- 
tor,  and  the  reproach  which  he  had  brought  upon  that  name,  it  is  probable  that 
he  would  prefer  to  designate  himself  by  some  other  appellation,  than  one  which 
had  such  asspciations  connected  with  it.  It  may  be  added,  also,  that  in  several 
of  his  epistles  Paul  himself  does  not  make  use  of  the  name  apostle.  Phil.  i.  1. 
1  Thess.  LI.  2  Thess.  i.  I.  Philem.  I.  To  the  second  question,  it  may  be 
replied,  that  modesty  may  have  kept  him  from  applying  to  himself  the  title,  the 
'Lord's  brother.'  Even  James  never  uses  it  of  himself,  and  we  only  know 
that  he  sustained  this  relation,  from  an  incidental  remark  of  the  apostle  Paul 
37 


CCCCXXXIV  INTRODUCTION. 

Gal.  i.  19,  Great  honour  would  be  attached  to  that  relationship,  and  it  is  pos- 
sible that  the  reason  why  it  was  not  referred  to  by  Jame^  and  Jude,  was  an  ap- 
prehension that  it  might  produce  jealousy,  as  if  they  claimed  some  special  pre- 
eminence over  their  brethren. 

For  the  evidence  of  the  canonical  authority  of  this  epistle,  the  reader  is 
referred  to  Lardner,  vol.  vi.,  pp.  304 — 313,  and  to  Michaelis,  Intro,  vol.  iv.,  p.  374, 
eeq.  Michselis,  chiefly  on  the  internal  evidence,  supposes  that  it  is  not  an  in 
spired  production.  There  were,  indeed,  at  first,  doubts  about  its  being  inspired, 
as  there  were  respecting  the  epistle  of  James,  and  the  second  epistle  of  Peter, 
but  those  doubts  were  ultimately  removed,  and  it  was  received  as  a  canonical 
epistle.  Clemens  of  Alexandria  cites  the  epistle  under  Jude's  name,  as  the 
production  of  a  prophetic  mind.  Origen  calls  it  a  production  full  of  heavenly 
grace.  Eusebius  says  that  his  predecessors  were  divided  in  opinion  respecting 
it,  and  that  it  was  not  ranked  among  the  universally-acknowledged  writings. 
It  was  not  universally  received  among  the  Syrians,  and  is  not  found  in  the  Pes- 
chito,  the  oldest  Syriac  version  of  the  Scriptures.  In  the  time  of  Jerome,  how- 
ever, it  came  to  be  ranked  among  the  other  sacred  Scriptures  as  of  divine  au- 
thority.    Hug,  Intro.,  §  180. 

The  principal  ground  of  doubt  in  regard  to  the  canonical  authority  of  the 
epistle,  arose  from  the  supposed  fact  that  the  author  has  quoted  two  apocryphal 
writings,  vs.  9,  14.  The  consideration  of  this  objection  will  be  more  appropri- 
ate in  the  Notes  on  those  verses,  for  it  obviously  depends  much  on  the  true 
interpretation  of  these  passages.  I  shall,  therefore,  reserve  what  I  have  to  say 
on  that  point  to  the  exposition  of  those  verses.  Those  who  are  disposed  to 
examine  it  at  length,  may  consult  Hug,  Intro.,  §  183  ;  Lardner,  vi.  309 — 314, 
and  Michselis,  Intro,  iv.,  378,  seq. 

§  3.  The  question  when  the  Epistle  was  written,  to  whom,  and  its  design. 

Nothing  can  be  determined  with  entire  certainty  in  regard  to  the  persons  to 
whom  this  epistle  was  written.  Witsius  supposed  that  it  was  addressed  to 
Christians  every  where  ;  Hammond,  that  it  was  addressed  to  Jewish  Christians 
,  alone,  who  wei'e  scattered  abroad,  and  that  its  design  was  to  secure  them  against 
the  errors  of  the  Gnostics ;  Benson,  that  it  was  directed  to  Jewish  believers, 
especially  to  those  of  the  western  dispersion  ;  Lardner,  that  it  was  written  to  all, 
without  distinction,  who  had  embraced  the  gospel.  The  principal  argument  for 
supposing  that  it  was  addressed  to  Jewish  converts  is,  that  the  apostle  refers 
mainly  for  proof  to  Jewish  writings,  but  this  might  be  sufficiently  accounted  for 
by  the  fact  that  the  writer  himself  was  of  Hebrew  origin. 

The  only  way  oi  determining  any  thing  on  this  point  is  from  the  epistle 
itself.  The  inscription  is,  "To  them  that  are  sanctified  by  God  the  Father, 
and  preserved  in  Jesus  Christ,  and  called."  ver.  1.  From  this  it  would  appeal 
evid^t  that  he  had  no  particular  classes  of  Christians  in  his  eye,  whether  of 
Jewish  or  Gentile  origin,  but  that  he  designed  the  epistle  for  the  general  use  of 
all  who  had  embraced  the  Christian  religion.  The  errors  which  he  combats  in 
the  epistle  were  evidently  wide-spread,  and  were  of  such  a  nature  that  it  was 
proper  to  warn  all  Christians  against  them.  They  might,  it  is  true,  be  more 
prevalent  in  some  quarters  than  in  others,  but  still  they  were  so  common  that 
Christians  every  where  should  be  put  on  their  guard  against  them 

The  design  for  which  Jude  wrote  the  epistle  he  has  himself  stated,  ver.  3.  It 
was  with  reference  to  the  '  common  salvation' — the  doctrines  pertaining  to  sai- 
vation  which  were  held  by  all  Christians,  and  to  show  them  the  reasons  for 


INTRODUCTION.  CCCCXXXf 

♦contending  earnestly  for  the  faith  once  delivered  to  the  saints.'  That  faith  waa 
assailed.  There  were  teachers  of  error  abroad.  They  were  insinuating  and 
artful  men — men  who  had  crept  in  unawares,  and  who,  while  they  professed  to 
hold  the  Christian  doctrine,  were  really  underraming  its  faith,  and  spreading 
corruption  through  the  church.  The  purpose,  therefore,  of  the  epistle  is  to  put 
those  to  whom  it  was  written  on  their  guard  against  the  corrupt  teachings  of 
these  men,  and  to  encourage  them  to  stand  up  manfully  for  the  great  principles 
of  Christian  truth. 

Who  these  errorists  were,  it  is  not  easy  now  to  determine.  The  leading 
charge  against  them,  both  by  Jude  and  Peter  (2  Peter  ii.  1),  is,  that  they  denied 
our  Lord  (ver.  4),  and  yet  it  is  said  that  they  were  numbered  among  Christians 
and  were  found  in  their  assemblies.  2  Peter  ii.  13.  Jude,  ver.  12.  By  this 
denial,  however,  we  are  not  to  suppose  that  they  literally  and  professedly  denied 
that  Jesus  was  the  Christ,  but  that  they  held  doctrines  which  amounted  to  a 
denial  of  him  in  fact.  Comp.  Notes  on  2  Pet.  ii.  1.  For  the  general  character- 
istics of  these  teachers,  see  Intro,  to  2  Peter,  §  4. 

At  this  distance  of  time,  and  with  our  imperfect  knowledge  of  the  character 
istics  of  the  early  erroneous  sects  in  the  church,  it  is  difficult  to  determine  pre- 
cisely who  they  were.  It  has  been  a  common  opinion,  that  reference  is  had  by 
Peter  and  Jude  to  the  sect  of  the  Nicolaitanes;  and  this  opinion,  Hug  remarks, 
is  «  neither  improbable  nor  incompatible  with  the  expressions  of  the  two  apos- 
tles, so  far  as  we  have  any  certain  knowledge  concerning  this  sect."  «'  The 
statements  of  the  ancients,  in  regard  to  their  profligacy  and  their  detestable 
course  of  life,  are  so  consonant  with  each  other  and  with  the  charges  of  the 
apostles,  that  the  two  epistles  may  be  pertinently  considered  as  referring  to 
them."     Intro.,  §  182. 

It  is  not  possible  to  ascertain  with  certainty  the  time  when  the  epistle  was 
written.  There  are  no  marks  of  time  in  it  by  which  that  can  be  known, 
nor  is  there  any  account  among  the  early  Christian  writers  which  determines 
this.  Benson  supposes  that  it  was  written  before  the  destruction  of  Jerusalem, 
a  few  weeks  or  months  after  the  second  epistle  of  Peter  ;  Mill,  that  it  was 
written  about  A.  D.  90  ;  Dodwell  and  Cave  that  it  was  written  offer  the  de- 
struction of  Jerusalem,  in  the  year  71  or  72;  L'Enfant  and  Beausobre  that  it 
was  between  the  year  70  and  75 ;  Witsius  and  Estius  that  it  was  in  the  apos- 
tle's old  age;  Lardner  that  it  was  about  the  year  6.5,  or  66;  Michaelis  that  it 
was  before  the  destruction  of  Jerusalem ;  and  Macknight  that  it  was  in  the 
latter  part  of  the  apostolic  age,  and  not  long  before  the  death  of  Jude.  All  this, 
it  is  manifest,  is  mostly  conjecture.  There  are  only  two  things,  it  seems  to  me, 
in  the  epistle,  which  can  be  regarded  as  any  indication  of  the  time.  One  is, 
the  striking  resemblance  to  the  second  epistle  of  Peter,  referring  clearly  to  the 
same  kind  of  errors,  and  warning  those  whom  he  addressed  against  the  arts  of 
the  same  kind  of  teachers,  thus  showing  that  it  was  written  at  about  the  same 
time  as  that  epistle ;  and  the  other  is,  that  it  seems  to  have  been  written  before 
the  destruction  of  Jerusalem,  for,  as  Michselis  has  well  remarked,  <«  As  the  au 
ihor  has  mentioned,  vs.  5 — 8,  several  well-known  instances  of  divine  justice  in 
punishing  sinners,  he  would  probably,  if  Jerusalem  had  been  already  destroyed, 
not  have  neglected  to  add  to  his  other  examples  this  most  remarkable  instance 
of  divine  vengeance,  especially  as  Christ  had  himself  foretold  it."  Intro,  iv. 
372.  As  there  is  reason  to  suppose  that  the  second  epistle  of  Peter  was  written 
about  A.  D.  64,  or  65  (Intro,  to  2  Peter,  §  2),  we  shall  not,  probably,  err  io 
supposing  that  this  was  written  not  far  from  that  time. 


CCCCXXXvi  INTRODUCTION. 

§  4.  The  resemblance  between  this  Epistle  and  the  second  chapter  of  ike 
Second  Epistle  of  Peter. 

One  of  the  most  remarkable  things  respecting  this  epistle,  is  its  resemblance 
to  the  second  chapter  of  the  second  epistle  of  Peter — a  similarity  so  striking  as 
to  make  it  quite  certain  that  one  of  these  writers  had  seen  the  epistle  of  the 
other,  and  copied  from  it;  or  rather,  perhaps,  adopted  the  language  of  the  other 
as  expressing  his  own  views.  It  is  evident,  that  substantially  the  same  class  of 
teachers  is  referred  to  by  both  ;  that  they  held  the  same  errors,  and  were  guilty 
of  the  same  corrupt  and  dangerous  practices ;  and  that  the  two  apostles,  in 
describing  them,  made  use  of  the  same  expressions,  and  employed  ihe  same 
arguments  against  ihem.  They  refer  to  the  same  facts  in  history,  and  to  the 
same  arguments  from  tradition,  and  if  either  of  them  quoted  an  apocryphal  book, 
both  have  done  it.  On  the  resemblance,  compare  the  following  places  : — Jude 
8,  with  2  Pet.  ii.  10 ;  Jude  10,  with  2  Pet.  ii.  12 ;  Jude  16,  with  2  Pet.  ii.  18 ; 
Jude  4,  with  2  Pet.  i.  2,  3  ;  Jude  7,  with  2  Pet.  ii.  6 ;  Jude  9,  with  2  Pet.  ii. 
11.  The  similarity  between  the  two  is  so  striking,  both  in  the  general  structure 
of  the  argument,  and  in  the  particular  expressions,  that  it  cannot  have  been 
accidental.  It  is  not  such  a  resemblance  as  would  be  likely  to  occur  in  two 
authors,  if  they  had  been  writing  in  a  wholly  independent  manner.  In  regard 
to  this  resemblance,  there  is  but  one  of  three  ways  in  which  it  can  be  accounted 
for;  either  that  the  Holy  Spirit  inspired  both  of  them  to  say  the  same  thing, 
without  the  one  having  any  knowledge  of  what  the  other  said  ;  or  that  'they 
both  copied  from  a  common  document,  which  is  now  lost ;  or  that  one  copied 
from  the  other. 

As  to  the  first  of  these  solutions,  that  the  Holy  Spirit  inspired  them  both  to 
say  the  same  thing,  it  may  be  observed  that  no  one  can  deny  that  this  is  possi- 
ble, but  is  by  no  means  probable.  No  other  instance  of  the  kind  occurs  in  the 
Bible,  and  the  supposition  would  not  be  in  accordance  with  what  seems  to  have 
been  a  law  in  inspiration,  that  the  sacred  writers  were  allowed  to  express 
themselves  according  to  the  bent  of  their  own  genius.  Comp.  Notes  on  1  Cor. 
xiv.  32. 

As  to  the  second  of  these  suppositions,  ttiat  they  both  copied  from  a  common 
document,  which  is  now  lost,  it  may  be  observed,  that  this  is  wholly  without 
evidence.  That  such  a  thing  was  possible,  there  can  be  no  doubt,  but  the  sup- 
position should  not  be  adopted  without  necessity.  If  there  had  been  such  an 
original  inspired  document,  it  would  probably  have  been  preserved  ;  or  there 
would  have  been,  in  one  or  both  of  those  who  copied  from  it,  some  such  allusion 
to  it  that  it  would  have  been  possible  to  verify  the  supposition. 

The  remaining  way  of  accounting  for  the  resemblance,  therefore,  is  to  sup- 
pose that  one  of  them  had  seen  the  epistle  of  the  other,  and  adopted  the  same 
line  of  argument,  and  many  of  the  same  expressions.  This  will  account  for  all 
the  facts  in  the  case,  and  can  be  supposed  to  be  true  without  doing  violence  to 
any  just  view  of  their  inspiration.  A  question  still  arises,  however,  whether 
Peter  or  Jude  is  the  original  writer  from  which  the  other  has  copied.  This 
question  it  is  impossible  to  determine  with  certainty,  and  it  is  of  little  impor- 
tance. If  the  common  opinion  which  is  stated  above  be  correct,  that  Peter 
wrote  his  epistle  first,  of  course  that  determines  the  matter.  But  that  is  not 
absolutely  certain,  nor  is  there  any  method  by  which  it  can  be  determined. 
Hug  adopts  the  other  opinion,  and  supposes  that  Jude  was  the  original  writer. 
His  reasons  for  this  opinion  are  substantially  these  :  (1.)  That  there  is  little 


INTRODUCTION.  CCCCXXXVll 

probability  tlaat  Jude,  in  so  brief  an  epistle  as  his,  consisting  of  only  twenty- 
five  verses,  would  have  made  use  of  foreign  aid.  (2.)  That  the  style  and  phra- 
seology of  Jude  is  simple,  unlaboured,  and  without  ornament;  while  that  of 
Peter  is  artificial,  and  wears  the  appearance  of  embellishment  and  amplification; 
that  the  simple  language  of  Jude  seems  to  have  been  moulded  by  Peter  into  a 
more  elegant  form,  and  is  embellished  with  participles,  and  even  with  rhetorical 
flourishes.  (2.)  That  there  is  allusion  in  both  epistles  (2  Pet.  ii.  1  ]  ;  Jude  9) 
to  a  controversy  between  angels  and  fallen  spirits ;  but  that  it  is  so  alluded  to 
by  Peter,  that  it  would  not  be  understood  without  the  more  full  statement  of 
Jude ;  and  that  Peter  evidently  supposed  that  the  letter  of  Jude  was  in  the 
hands  of  those  to  whom  he  wrote,  and  that  thus  the  allusion  would  be  at  once 
understood.  It  could  not  be  supposed  that  every  reader  would  be  acquainted 
with  the  fact  alluded  to  by  Peter ;  it  was  not  stated  in  the  sacred  books  of  the 
Jews,  and  it  seems  probable  that  there  must  have  been  some  book  to  which 
they  had  access,  where  the  information  was  more  full.  Jude,  however,  as  the 
original  writer,  stated  it  more  at  length,  and  having  done  this,  a  bare  allusion 
to  it  by  Peter  was  all  that  was  necessary.  Jude  states  the  matter  definitely,  and 
expressly  mentions  the  dispute  of  Michael  with  the  devil  about  the  body  of 
Moses.  But  the  language  of  Peter  is  so  general  and  indefinite,  that  we  could 
not  know  what  he  meant  unless  we  had  Jude  in  our  possession.  See  Hug's 
Intro.,  §  176.  It  must  be  admitted  that  these  considerations  have  much  weight, 
though  they  are  not  absolutely  conclusive.  It  should  be  added,  that  whichever 
supposition  is  adopted,  the  fact  that  one  has  expressed  substantially  the  same 
sentiments  as  the  other,  and  in  nearly  the  same  language,  is  no  reason  for 
rejecting  either,  any  more  than  the  coincidence  between  the  gospels,  is  a  reason 
for  concluding  that  only  one  of  them  can  be  an  inspired  document.  There 
might  have  been  good  reasons  why  the  same  warnings  and  counsels  should 
hare  proceeded  from  two  inspired  men. 


THE 


GENERAL  EPISTLE  OF  JUDE. 


JUDE,  •  the  servant  of  Jesus 
Christ,  and  brother  of  James, 
to  them  that  are  sanctified  '  by 


ANALTSIS    OF    THE    EPISTLE. 

(1.)  The  inscription,  and  salutation. 
vs.  1,  2.  (2.)  A  statement  of  the  rea- 
sons why  the  epistle  was  written,  vs. 
3,  4.  The  author  felt  it  to  be  neces- 
sary to  write  to  them,  because  certain 
plausible  errorists  had  crept  in  among 
them,  and  there  was  danger  that  their 
faith  would  be  subverted.  (3.)  A  re- 
ference to  past  facts,  showing  that  men 
who  embraced  error,  and  who  followed 
corrupt  and  licentious  practices,  would 
be  punished,  vs.  5 — 7.  He  refers  par- 
ticutarly  to  the  unbelieving  Hebrews 
whom  God  had  delivered  out  of  Egypt; 
to  the  apostate  angels  ;  and  to  the  cor- 
rupt inhabitants  of  Sodom  and  Gomor- 
rah. The  object  in  this  is  to  warn 
them  from  following  the  examples  of 
those  who  would  certainly  lead  them 
itj  destruction.  (4.)  He  describes  par- 
ticularly the  characteristics  of  these 
persons,  agreeing  substantially  in  the 
description  with  the  statement  of  Peter, 
vs.  8 — 16.  For  thess  characteristics, 
comp.  Intro,  to  2  Peter,  §  4.  In  gen- 
eral, they  were  corrupt,  sensual,  lewd, 
proud,  arrogant,  disorganizing,  cove- 
tous, murmurers,  complainers,  wordy, 
windy,  spots  in  their  feasts  of  love. 
They  had  been  and  were  professors  of 
religion ;  they  were  professed  reform- 
C438) 


God  the  Father,  and  preserved 
in  Jesus  Christ,  and  called  :  •* 


a  Lu.  6.  16. 
c  1  Pe.  1.  5. 


b  Ac.  20.  32. 
d  Ro.  8.  30. 


ers ;  they  made  great  pretensions  to 
uncommon  knowledge  of  religious 
things.  In  the  course  of  this  descrip- 
tion, the  apostle  contrasts  their  spirit 
with  that  of  the  archangel  Michael 
(ver.  9),  and  declares  that  it  was  with 
reference  to  such  a  class  of  men  tha 
Enoch  long  ago  uttered  a  solemn  pro 
phecy.  vs.  14,  15.  (5.)  He  calls  to 
their  remembrance  the  fact  that  it  had 
been  predicted  that  there  would  be  such 
mockers  in  the  last  periods  of  the  world, 
and  the  faith  of  true  Christians,  there- 
fore, was  not  to  be  shaken,  but  rather 
confirmed  by  the  fact  of  their  appear- 
ance, vs.  17 — 19.  (6.)  In  view  of 
these  facts  and  dangers,  the  apostle 
addresses  to  them  two  exhortations : 
(a)  T9  adhere  steadfastly  to  the  truths 
which  they  had  embraced  (vs.  20,  21); 
and  {b)  To  endeavour  to  recall  and 
save  those  who  were  led  astray — care- 
fully guarding  themselves  from  the 
same  contamination  while  they  sought 
to  save  others.  v.s.  22,  23.  (7.)  The 
epistle  closes  with  an  appropriate 
ascription  of  praise  to  him  who  was 
able  to  keep  them  from  falling,  and  to 
present  them  faultless  before  his  throne. 
vs.  24,  25. 

I.  Jude,  the  servant  of  Jesus  Christ. 
If  the  view  taken  in  the  Introduction 
to  the  epistle  is  correct,  Jude  sustained 


A.  D.  66.]  JUDE. 

2  Mercy  unto  you,  and  peace 
and  love,  be  multiplied. 


a  near  relation  to  the  Lord  Jesus,  being, 
as  James  was,  '  the  Lord's  brother.' 
Gal.  i.  19.  The  reasons  why  he  did 
not  advert  to  this  fact  here,  as  an  ap- 
pellation which  would  serve  to  desig- 
nate him,  and  as  showing  his  authority 
to  address  others  in  the  manner  in 
which  he  proposed  to  do  in  this  epistle, 
probably  were:  (1.)  That  the  right 
to  do  this  did  not  rest  on  his  mere 
relationship  to  the  Lord  Jesus,  but  on 
the  fact  thal^he  had  called  certain  per- 
sons to  be  his  apostles,  and  had  author- 
ized them  to  do  it;  and  (2.)  That  a 
reference  to  this  relationship,  as  a 
ground  of  authority,  might  have  created 
jealousies  among  the  apostles  them- 
selves. We  may  learn  from  the  fact 
that  Jude  merely  calls  himself '  the  ser- 
vant of  the  Lord  Jesus/  that  is,  a 
Christian,  (a)  That  this  is  a  distinction 
more  to  be  desired  than  would  be  a 
mere  natural  relationship  to  the  Saviour, 
and  consequently  (6)  That  it  is  a 
higher  honour  than  any  distinction 
arising  from  birth  or  family.  Comp. 
Matt.  xii.  46—50.  t  And  brother  of 
James.  See  Intro.,  §  1.  IT  To  them 
that  are  sandijied  by  God  the  Father. 
To  those  who  are  holy,  or  who  are 
$aints.  Comp.  Notes,  Rom.  i.  7.  Phil, 
i.  1.  Though  this  title  is  general,  it 
can  hardly-  be  doubted  that  he  had 
some  particular  saints  in  his  view,  to 
wit,  those  who  were  exposed  to  the 
dangers  to  which  he  refers  in  the  epis- 
tle. See  Intro.,  §  3.  As  the  epistle 
was  probably  sent  to  Christians  resid- 
ing in  a  certain  place,  it  was  not  neces- 
sary to  designate  them  more  particularly, 
though  it  was  often  done.  The  Syriac 
version  adds  here,  « To  the  Gentiles 
who  are  called,  beloved  of  God  the 
Father,'  &c.  IT  And  preserved  in  Je- 
sus Christ.  See  Notes  on  1  Pet.  i.  5. 
The  meaning  is,  that  they  owed  their 
preservation  wholly  to  him,  and  if  they 
irere  brought  to  everlasting  life,  it  would 


3  Beloved,  when  I  gave    all 
diligence  to  write  unto  you  of 


be  only  by  him.  What  the  apostle 
here  says  of  those  to  whom  he  wrote, 
is  true  of  all  Christians.  They  would 
all  fall  away  and  perish  if  it  were  not 
for  the  grace  of  God  keeping  them. 
IF  And  called.  Called  to  be  saints.  See 
Notes  on  Rom.  i.  7,  and  Notes  on 
Eph.  iv.  1. 

2.  Mercy  unto  you,  aiid  peace,  and 
love,  be  multiplied.  This  is  not  quite 
the  form  of  salutation  used  by  the  other 
apostles,  but  it  is  one  equally  expres- 
sive of  an  earnest  desire  for  their  wel- 
fare. These  things  are  mentioned  as 
the  choicest  blessings  which  could  be 
conferred  on  them  :  mercy — in  the  par- 
don of  all  their  sins  and  acceptance 
with  God  ;  peace — with  God,  with  their 
fellow-men,  in  their  own  consciences, 
and  in  the  prospect  of  death  ;  and  love 
—  to  God,  to  the  brethren,  to  all  the 
world.  What  blessings  are  there  which 
these  do  not  include? 

3.  Beloved.  An  expression  of  strong 
affection  used  by  the  apostles  when  ad- 
dressing their  brethren.  Rom.  i.  7.  1 
Cor.  iv.  14;  x.  14;  xv.  58.  2  Cor.  vii. 
1;  xii.  19.  Phil.  ii.  12;  iv.  1  ;  and 
often  elsewhere.  T[  When  1  gave  all 
diligence.  When  I  applied  my  mind 
earnestly ;  implying  that  he  had  re- 
flected on  the  subject,  and  thought  par- 
ticularly what  it  would  be  desirable  to 
write  to  them.  The  state  of  mind  re- 
ferred to  is  that  of  one  who  was  pur- 
posing to  write  a  letter,  and  who  thought 
over  carefully  what  it  would  be  proper 
to  say.  The  mental  process  which 
lead  to  writing  the  epistle  seems  to 
have  been  this :  (a)  For  some  rea^ions 
— mainly  from  his  strong  affection  for 
them — he  purposed  to  write  to  them. 

(b)  The  general  subject  on  which  he 
designed  to  write  was,  of  course,  some- 
thing pertaining  to  the  common  salva- 
tion— for  he  and  they  were  Christians 

(c)  On  reflecting  what  particular  thing 
pertaining  to  this  common  salvation  it 


440 


the  common  "  salvation,  it  was 
needful  for  me  to  write  unto  you, 
and  exhort  you  that  ye  should 

a  Ti.  1.  4. 


JUDE.  [A.  D.  60. 

earnestly  contend  ^  for  the  faith 
which  was  once  delivered  unto 
the  saints.  . 

b  Ga.  2.  5. 


was  best  for  him  to  write  on,  he  felt 
that,  in  view  of  their  peculiar  dangers, 
it  ought  to  be  an  exhortation  to  contend 
earnestly  for  the  faith  once  delivered  to 
them.  Macknight  renders  this  less  cor- 
rectly, "  Making  all  haste  to  write  to 
you,"  &c.  But  the  idea  is  rather  that 
he  set  himself  diligently  and  earnestly 
to  write  to  them  of  the  great  matter  in 
which  they  had  a  common  interest. 
^  To  write  unto  you  of  the  common 
salvation.  The  salvation  common  to 
Jews  and  Gentiles,  and  to  all  who  bore 
the  Christian  name.  The  meaning  is, 
that  he  did  not  think  of  writing  on 
any  subject  pertaining  to  a  particular 
class  or  party,  but  on  some  subject  in 
which  all  who  were  Christians  had  a 
common  interest.  There  are  great  mat- 
ters of  religion  held  in  common  by  all 
Christians,  and  it  is  important  for  reli- 
gious teachers  to  address  their  fellow 
Christians  on  those  common  topics. 
After  all,  they  are  more  important  than 
the  things  which  we  may  hold  as  pecu- 
liar to  our  own  party  or  sect,  and  should 
be  more  frequently  dwelt  upon.  IT  It 
was  needful  for  me  to  write  to  you. 
•  I  reflected  on  the  general  subject, 
prompted  by  my  affectionate  regard  to 
write  to  you  of  things  pertaining  to 
religion  in  general,  and,  on  looking  at 
the  matter,  I  found  there  was  a  particu- 
lar topic  or  aspect  of  the  subject  on 
which  it  was  necessary  to  address  you. 
I  saw  the  danger  in  which  you  were 
from  false  teachers,  and  felt  it  not  only 
necessary  that  I  should  write  to  you, 
but  that  I  should  make  this  the  particu- 
lar subject  of  my  counsels.'  IT  And 
exhort  you.  «  That  I  should  make  my 
letter  in  fact  an  exhortation  on  a  par- 
ticular topic'  H  That  ye  should  earn- 
estly contend.  Comp.  Gal.  ii.  5.  The 
word  here  rendered  earnestly  contend 
(iTtcvyoivi^sa^c)  is  one  of  those  w^f  rds 


used  by  the  sacred  writer.<<  which  have 
allusion  to  the  Grecian  games.  Comp. 
Notes  on  1  Cor.  ix.  24,  seq.  This 
word  does  not  elsewhere  occur  in  the 
New  Testament.  It  means  to  contend 
upon  ;  i.  e.  for  or  about  any  thing,  and 
would  be  applicable  to  the  earnest  effort 
put  forth  in  those  games  to  obtain  the 
prize.  The  reference  heje,  of  course, 
is  only  to  contention  by  argument,  by 
reasoning,  by  holding  fast  the  princi- 
ples of  religion,  and  maintaining  them 
against  all  opposers.  It  would  not  jus- 
tify '  contention'  by  "arms,  by  violence, 
or  by  persecution  ;  for  (a)  that  is  con- 
trary to  the  spirit  of  true  religion,  and 
to  the  requirements  of  the  gospel  else- 
where revealed  ;  (b)  it  is  not  demanded 
by  the  proper  meaning  of  the  word,  all 
that  that  fairly  implies  being  the  effort 
to  maintain  truth  by  argument  and  by 
a  steady  life;  (c)  it  is  not  the  most 
effectual  way  to  keep  up  truth  in  the 
world  to  attempt  to  do  it  by  force  and 
arms.  11  For  the  faith.  The  system 
of  religion  revealed  in  the  gospel.  It 
is  called /a«7A,  because  that  is  the  car- 
dinal virtue  in  the  system,  and  because 
all  depends  on  that.  The  rule  here 
will  require  that  we  should  contend  in 
this  manner  for  all  truth.  IT  Once  de- 
livered unto  the  saints.  The  word  here 
used  (a?ta|)  may  mean  either  once  for 
all,  in  the  sense  that  it  was  then  com- 
plete, and  would  not  be  repeated ;  or 
formerly,  to  wit,  by  the  author  of  the 
system.  Doddridge,  Estius,  and  Beza 
understand  it  in  the  former  way ;  Mac- 
knight and  others  in  the  latter  ;  Benson 
improperly  supposes  that  it  means  fully 
OT  perfectly.  Perhaps  the  more  usual 
sense  of  the  word  would  be,  that  it  was 
done  once  in  the  sense  that  it  is  not  to 
be  done  again,  and  therefore  in  the 
sense  that  it  was  then  complete,  and 
that  nothing  was  to  be    added*  to  it 


A.D.  66.] 


JUDE. 


441 


4  For  there  are  certain  men 
crept  in  unawares,  "  who  *  were 

a  2  Pe.  2.  ].  h  Ro.  9.  22. 


There  is  indeed  the  idea  that  it  was 
formerly  done,  but  with  this  additional 
thought,  that  it  was  then  complete. 
Comp.  for  this  use  of  the  Greek  word 
rendered  07ice,  Heb.  ix.  26,  27,  28  ;  x. 
2.  1  Pet.  iii.  18.  The  delivering  of 
this  faith  to  the  saints  here  referred  to, 
is  evidently  that  made  by  revelation,  or 
the  system  of  truth  which  God  has 
made  known  in  his  word.  Every  thing 
which  He  has  revealed  we  are  to  de- 
fend as  true.  We  are  to  surrender  no 
part  of  it  whatever,  for  every  part  of 
that  system  is  of  value  to  mankind. 
By  a  careful  study  of  the  Bible  we  are 
to  ascertain  what  that  system  is,  and 
then  in  all  places,  at  all  times,  in  all 
circumstances,  and  at  every  sacrifice, 
we  are  to  maintain  it. 

4.  For  there  are  certain  men  crept 
in  unawares.  The  apostle  now  gives 
a  reason  for  thus  defending  the  truth, 
to  wit,  that  there  were  artful  and  wicked 
men  who  had  crept  into  the  church, 
pretending  to  be  religious  teachers,  but 
whose  doctrines  tended  to  sap  the  very 
foundations  of  truth.  The  apostle 
Peter,  describing  these  same  persons, 
says,  *  who  privily  shall  bring  in  dam- 
nable heresies.'  See  Notes  on  2  Pet. 
ii.  I.  Substantially  the  same  idea  is 
expressed  here  by  saying  that  they 
<  had  crept  in  unawares  ;'  that  is,  they 
had  come  in  by  stealth;  they  had  not 
come  by  a  bold  and  open  avowal  of  their 
real  sentiments.  They  professed  to 
teach  the  Christian  religion,  when  in 
fact  they  denied  some  of  its  funda- 
mental doctrines  ;  they  professed  to  be 
holy,  when  in  fact  they  were  living 
most  scandalous  lives.  In  all  ages 
there  have  been  men  who  were  will- 
ing to  do  this  for  base  purposes. 
^  Who  were  before  of  old  ordained  to 
this  condemnation.  That  is,  to  the 
condemnation  (xplfia)  which  he  pro- 
ceeds to  specify.     The   statements  in 


before  of  old  ordained  to  tlris  con- 
demnation; ungodly  men,  turning* 


c  Ti.  1.  15,  16. 


the  subsequent  part  of  the  epistle  show 
that  by  the  word  used  here  he  refers  to 
the  wrath  that  shall  come  upon  the  un 
godly  in  the  future  world.  See  vs.  5, 
6,  7,  15.  The  meaning  clearly  is,  that 
the  punishment  which  befel  the  unbe- 
lieving Israelites,  ver.  5 ;  the  rebel 
angels,  ver.  6 ;  the  inhabitants  of  So- 
dom, ver.  7  ;  and  of  which  Enoch  pro- 
phesied, ver.  15,  awaited  those  persons. 
The  phrase  of  old  (TtaJuw)  means  lo?ig 
ago,  implying  that  a  considerable  time 
had  elapsed,  though  without  determin- 
ing how  much.  It  is  used  in  the  New 
Testament  only  in  the  following  places: 
Matt.  xi.  21,  "they  would  have  re- 
pented long  ago ,-"  Mark  xv.  44, 
"  whether  he  had  been  any  while 
dead  ;"  Luke  x.  13,  '<  they  had  a  great 
while  ago  repented  ;"  Heb.  i.  1, «'  spake 
in  time  past  unto  the  fathers  •,"  2  Pet. 
i.  9,  «'  purged  from  his  old  sins,"  and 
in  the  passage  before  us.  So  far  as 
this  word  is  concerned,  the  reference 
here  may  have  been  to  any  former  re- 
mote period,  whether  in  the  time  of  the 
prophets,  of  Enoch,  or  in  eternity.  It 
does  not  necessarily  imply  that  it  was 
eternal,  though  it  might  apply  to  that, 
if  the  thing  referred  to  was,  from  other 
sources,  certainly  known  to  have  been 
from  eternity.  It  may  be  doubted, 
however,  whether,  if  the  thing  referred 
to  had  occurred  from  eternity,  this 
would  have  been  the  word  used  to  ex- 
press it  (Comp.  Eph.  i.  4),  and  it  is 
certain  that  it  cannot  be  proved  from 
the  use  of  this  word  (ytaJuit)  that 
the  '  ordination  to  condemnation'  was 
eternal.  Whatever  may  be  referred 
to  by  that  « ordaining  to  condemna- 
tion,' this  word  will  not  prove  that  it 
was  an  eternal  ordination.  All  that  is 
fairly  implied  in  it  will  be  met  by  the 
supposition  that  it  occurred  in  any  re- 
mote period,  say  in  the  time  of  the  pro- 
phets. The  word  here  rendered  » before 


442 


JUDE. 


[A.  D.  66. 


the  grace  of  our  God  into  lasci- 
viousness,  and  denying  the  only 


Lord  God,  and  our  Lord  Jesus 
Christ. 


ordained^  (^rtpoysypanfiivoi  from  rtpo- 
ypx^u)  occurs  in  the  New  Testament 
only  here  and  in  the  following  places  : 
Rom.  XV.  4,  twice,  «  Whatsoever  things 
were  written  aforetime,  were  written 
for  our  learning  ;"  Gal.  iii.  1,  "  Jesus 
Christ  hath  been  evidently  set  forth  ;^^ 
and  Eph.  iii.  3,  "As  1  wrote  afore  in 
few  words."  Comp.  Notes  on  Gal.  iii. 
i.  In  these  places  there  is  evidently 
no  idea  implied  of  ordaining,  or  pre- 
ordaining, in  the  sense  in  which  those 
words  are  now  commonly  understood. 
To  that  word  there  is  usually  attached 
the  idea  of  designating  or  appointing 
as  by  an  arbitrary  decree ;  but  no  such 
meaning  enters  into  the  word  here  used. 
The  Greek  word  properly  means,  to 
write  before  ;  then  fo  have  written  be- 
fore ;  and  then,  with  reference  to  time 
future,  to  post  up  beforehand  in  writ- 
ing ,'  to  announce  by  posting  up  on  a 
written  tablet,  as  of  some  ordinance, 
law,  or  requirement ;  as  descriptive  of 
what  will  be,  or  what  should  be.  Comp. 
Robinson's  Lex.  Burder  (in  Rosen- 
miiller's  Morgenland,  in  loc.)  remarks 
that '  the  names  of  those  who  were  to 
be  tried  were  usually  posted  up  in  a 
public  place,  as  was  also  their  sentence 
after  their  condemnation,  and  that  this 
was  denoted  by  the  same  Greek  word 
which  the  apostle  uses  here.  Eisner,' 
says  he,  '  remarks  that  the  Greek  au- 
thors use  the  word  as  applicable  to 
those  who,  among  the  Romans,  were 
said  to  be  proscribed;  that  is,  those 
whose  names  were  posted  up  in  a  pub- 
lic place,  whereby  they  were  appointed 
to  death,  and  in  reference  to  whom  a 
reward  was  offered  to  any  one  who 
would  kill  them.'  The  idea  here  clearly 
is  that  of  some  such  designation  before- 
hand as  would,  occur  if  the  persons  had 
been  publicly  posted  as  appointed  to 
death.  Their  names,  indeed,  were  not 
mentioned,  but  there  was  such  a  de- 
■cription  of  them,  or  of  their  character. 


that  it  was  clear  who  were  meant.  In 
regard  to  the  question  what  the  apostle 
means  by  such  a  designation  or  appoint- 
ment beforehand,  it  is  clear  that  he  does 
not  refer  in  this  place  to  any  arbitrary 
or  eternal  decree,  but  to  such  a  designa- 
tion as  was  made  by  the  facts  to  which 
he  immediately  refers — that  is,  to  the  di- 
vine prediction  that  there  would  be  such 
persons  (vs.  14, 15, 18)  ;  and  to  the  con- 
sideration that  in  the  case  of  the  unbe- 
lieving Israelites,  the  rebel  angels,  and 
the  inhabitants  of  Sodom,  there  was  as 
clear  a  proof  that  such  persons  would 
be  punished  as  if  their  names  had  been 
posted  up.  All  these  instances  bore  on 
just  such  cases  as  these,  and  in  these 
facts  they  might  read  their  sentence  as 
clearly  as  if  their  names  had  been  writ- 
ten on  the  face  of  the  sky.  This  inter- 
pretation seems  to  me  to  embrace  all 
that  the  words  fairly  imply,  and  all 
that  the  exigence  of  the  case  demands ; 
and  if  this  be  correct,  then  two  things 
follow:  (1.)  That  this  passage  should 
not  be  adduced  to  prove  that  God  has 
from  all  eternity,  by  an  arbitrary  decree, 
ordained  a  certain  portion  of  the  race 
to  destruction,  whatever  may  be  true  on 
that  point ;  and  (2.)  That  all  aban- 
doned sinners  now  may  see,  in  the  facts 
which  have  occurred  in  the  treatment 
of  the  wicked  in  past  times,  just  as 
certain  evidence  of  their  destruction,  if 
they  do  not  repent,  as  if  their  names 
were  written  in  letters  of  light,  and  if 
it  were  announced  to  the  universe  thafc 
they  would  be  damned.  IT  Ungodly 
men.  Men  without  piety  or  true  reli- 
gion, whatever  may  be  their  pretensions. 
IT  Turning  the  grace  of  our  God  into 
lasciviousness.  Abusing  the  doctrines 
of  grace  so  as  to  give  indulgence  to 
corrupt  and  carnal  propensities.  That 
is,  probably,  they  gave  this  form  to 
their  teaching,  as  Antinomians  have 
often  done,  that  by  the  gospel  th^y 
were  released  from  the  obligations  oi 


L  a  66.1 


6  I  wUl  therefore  put  you  in 
remembrance,   though  ye   once 


JUDE.  443 

knew  this,  how  that "  the  Lord, 


Ihc  law,  and  might  give  indulgence  to 
their  sinful  passions  in  order  that  grace 
might  abound.     Antinomianism  began 
tarly  in  the  world,  and  has  always  had 
*  wide  prevalence.    The  liability  of  the 
doctrines  of  grace  to  be   thus  abused 
vas  foreseen  by  Paul,  and  against  such 
buse  he  earnestly  sought  to  guard  the 
i^hriotians  of  his  time.  Rom.  vi.  1,  seq. 
^  Arid  denying  the  only  Lord  God, 
and  our  Saviour  Jesus   Christ.     See 
]Notes  on  2  Pet.  ii.   1.     That  is,   the 
doctrines  which  they  held  were  in  fact 
a  denial  of  the  or^ly  true  God,  and  of 
the  Redeemer  of  men.     It  cannot  be 
supposed  that  they  openly  and  formally 
did  this,  for  then  they  could  have  made 
no  pretensions  to  the  name  Christian, 
or  even  to  religion  of  any  kind  ;  but  the 
meaning  must  be,  that  in  fact  the  doc- 
trines which  they  held  amounted   to  a 
uenial  of  the  true  God,  and  of  the  Sa- 
viour in  his  proper  nature  and  work. 
Some  have  proponed  to  read  this,  "  de- 
nying the  only  Lord  God,  even  (xai) 
our  Lord  Jesus  Christ ;"  but  the  Greek 
does  not  demand  this  construction  even 
if  it  would  admit  it,  and  it  is  most  in 
accordance  with  Scripture  usage  to  re- 
tain the  common  translation.     It  may 
be  added  also  that  the  common  trans- 
lation expresses  all  that  the  exigence 
of  the    passage   requires.     Their  doc- 
trines and  practice  tended  as  really  to 
the  denial  of  the  true  God  as  they  did 
to  the  denial  of  the  Lord  Jesus.  Peter  (2 
Pet.  ch.  ii.  1)  has  adverted  oiily  to  one 
aspect  of  their  doctrine — that  it  denied 
the  Saviour;    Jude  adds,  if  the    com- 
mon reading  be  correct,  that  it  tended 
also  to  a  denial  of  the  true  God.     The 
word  God  (^sbv)  is  wanting  in  many 
manuscripts,  and  in  the  Vulgate  and 
Coptic  versions,  and  Mill,  Hammond, 
andBengel  suppose  it  should  be  omitted. 
It  is  also  wiinting  in   the  editions  of 
Tittman,  Grieshach,  and   Hahn.     The 
t-Tiount  iif  authorify  seems  to  be  against 


a  1  Co.  10.  5—12. 


it.  The  word  rendered  Lord,  in  the 
phrase  '  Lord  God,'  is  {Se&Ttot^i)  des- 
potes,  and  means  here  Sovereign,  or 
Ruler,  but  it  is  a  word  which  may  be 
appropriately  applied  to  the  Lord  Jesus 
Christ.  It  is  the  same  word  which  is 
used  in  the  parallel  passage  in  2  Pet 
ii.  I.  See  it  explained  in  the  Notes  on 
that  verse.  If  the  word  '  God'  is  to  be 
omitted  in  this  place,  the  passage  would 
be  wholly  applicable,  beyond  question, 
to  the  Lord  Jesus,  and  would  mean, 
'  denying  our  only  Sovereign  and  Lord, 
Jesus  Christ.'  It  is  perhaps  impossible 
now  to  determine  with  certainty  the 
true  reading  of  the  text ;  nor  is  it  very 
material.  Whichever  of  the  readings 
is  correct ;  whether  the  word  (^e6v) 
God  is  to  be  retained  or  not,  the  senti- 
ment expressed  would  be  true,  that 
their  doctrines  amounted  to  a  practical 
denial  of  the  only  true  God;  and 
equally  so  that  they  were  a  denial  of 
the  only  Sovereign  and  Lord  of  the  true 
Christian. 

5.  I  will  therefore  put  you  in  re 
membrance.  « To  show  you  what 
must  be  the  doom  of  such  men,  I  will 
call  certain  facts  to  your  recollection, 
with  which  you  are  familiar,  respecting 
the  divine  treatment  of  the  wicked  in 
times  past.'  IT  Though  ye  once  knew 
this.  That  is,  you  were  formerly  made 
acquainted  with  these  things,  though 
they  may  not  be  now  fresh  in  your 
recollection.  On  the  different  signifi- 
cations affixed  to  the  word  once  in  this 
place,  see  Bloomfield  Crit.  Dig.  in  ioc. 
The  thing  which  seems  to  have  been 
in  the  mind  of  the  apostle  was  an  in- 
tention to  call  to  their  recollection,  as 
bearing  on  the  case  before  him,  facts 
with  which  they  had  formerly  been 
familiar,  and  about  which  there  was  no 
doubt.  It  was  the  thing  which  we 
often  endeavour  to  do  in  argument — to 
remind  a  person  of  some  fact  which  he 
once  knew  very  well,  and  which  heart 


444 


JUDE. 


[A.B. 


having  saved  the  people  out  of 
the  land  of  Egypt,  afterward  de- 
stroyed "  them  that  believed  not. 
6  And  the  angels^  which  kept 
not  their  ^  first  estate,  but  left 

a  Nu.  14.  29,  37.     He.  3.  16-19. 


directly  on  the  case.  U  How  that  the 
Lord,  having  saved  the  people  out  of 
the  land  of  Egypt.  Comp.  Notes  on 
1  Cor.  X.  5 — 12.  The  bearing  of  this 
fact  on  the  case  before  the  mind  of 
Jude,  seems  to  have  been  this,  —  that, 
as  those  who  had  been  delivered  from 
Egypt  were  afterward  destroyed  for 
their  unbehef,  or  as  the  mere  fact  of 
their  being  rescued  did  not  prevent  de- 
struction from  coming  on  them,  so  the 
fact  that  these  persons  seemed  to  be  de- 
livered from  sin,  and  had  become  pro- 
fessed followers  of  God,  would  not  pre- 
vent their  being  destroyed  if  they  led 
wicked  lives.  It  might  rather  be  infer- 
red from  the  example  of  the  Israelites 
that  they  would  be.  IT  Afterward  {to 
SfVT'fpov,  the  second) ;  that  is,  the 
second  thing  in  order,  or  again.  The 
expression  is  unusual  in  this  sense,  but 
the  apostle  seems  to  have  fixed  his 
mind  on  this  event  as  a  second  great 
and  important  fact  in  regard  to  them. 
The  first  was  that  they  were  delivered  ; 
the  second,  that  they  were  destroyed. 
^  Destroyed  them  that  believed  not. 
That  is,  on  account  of  their  unbelief. 
They  were  not  permitted  to  enter  the 
promised  land,  but  were  cut  off  in  the 
wilderness.  See  Notes  on  Heb.  iii. 
16—19. 

6.  And  the  angels  which  kept  not 
their  first  estate.  A  second  case  denot- 
ing that  the  wicked  would  be  punished. 
Comp.  Notes  on  2  Peter  ii.  4.  The 
word  rendered  estate  (dp;^'?*')  ^^  ^"  ^^*^ 
margin,  principality.  The  word  pro- 
perly means  beginning,  commence- 
ment f  and  then  that  which  sur- 
passes others,  which  is  first,  &c.,  in 
point  of  rank  and  honour;  or  preemi- 
nence, priority,  precedence,  princedom. 
Here  it  refers  to  thr  rank  and  dignity 


their  own  habitation,  he  hath  re- 
served in  everlasting  chains,  " 
under  darkness,  unto  the  judg- 
ment **  of  the  great  day. 

h  Jno.  8.  44. 
c  2  Pe.  2.  4. 


1  principality, 
d  Re.  20.  10. 


which  the  angels  had  in  heaven.  That 
rank  or  preeminence  they  did  not 
keep,  but  fell  from  it.  On  the  word 
used  here,  comp.  Eph.i.  2 ;  iii.  10.  Col. 
ii.  10,  as  applied  to  angels;  1  Cor.  xv. 
24.  Eph.  vi.  12.  Col.  ii.  15,  as  ap 
plied  to  demons.  IT  But  left  their  own 
habitation.  To  wit,  according  to  the 
common  interpretation,  in  heaven.  The 
word  rendered  habitation  {pixtitrfiiov), 
occurs  nowhere  else  in  the  New  Tes- 
tartient.  It  means  here  that  heaven 
was  their  native  abode  or  dwelling- 
place.  They  left  it  by  sin  ;  but  the 
expression  here  would  seem  possibly  to 
mean  that  they  became  dissatisfied  with 
their  abode,  and  voluntarily  preferred 
to  change  it  for  another.  If  they  did 
become  thus  dissatisfied,  the  cause  ia 
wholly  unknown,  and  conjecture  is  use- 
less. Some  of  the  later  Jews  supposed 
that  they  relinquished  heaven  out  of 
love  for  the  daughters  of  men.  Rob. 
Lex.  IT  He  hath  reserved  in  everlast- 
ing chains.  See  Notes  on  2  Pet.  ii.  4 
Peter  says,  <  chains  of  darkness ;'  that 
is,  the  darkness  encompasses  them  as 
chains.  Jude  says  that  those  chains 
are  <  everlasting'  (gftf/t^tj  aifii'otj). 
Comp.  Rom.  i.  20  ;  <  his  eternal  power 
and  Godhead.'  The  word  does  not 
elsewhere  occur.  It  is  an  appropriate 
word  to  denote  that  which  is  eternal ; 
and  no  one  can  doubt  that  if  a  Greek 
wished  to  express  that  idea,  this  would 
be  a  proper  word  to  use.  The  sense 
is,  that  that  deep  darkness  always  en- 
dures; there  is  no  intermission;  no 
light ;  it  will  exist  forever.  This  pas- 
sage in  itself  does  not  prove  that  the 
punishment  of  the  rebel  angels  will  be 
eternal,  but  merely  that  they  are  kept 
in  a  dark  prison  in  which  there  is  no 
light,  and  which  is   to  exist  forever, 


A  D.  66.]  JUDE. 

7  Even  as  Sodom  "  and  Go- 
morrha,  and  the  cities  about 
them,  in  like  manner  giving 
themselves   over  to  fornication, 

a  Ge.  19.  24. 


445 


with  reference  to  the  final  trial.  The 
punishment  of  the  rebel  angels  after 
the  judgment  is  represented  as  an  ever- 
lasting fire,  which  has  been  prepared 
for  them  and  their  followers.  Matt. 
XXV.  41. 

7.  Even  as  Sodom  and  Gomorrha. 
Notes  on  2  Pet.  ii.  6.  IT  And  the 
cities  about  them.  Admah  and  Ze- 
boiim.  Gen.  xiv.  2.  Deut.  xxix.  23. 
Hos.  xi.  8.  There  may  have  been  other 
towns,  also,  that  perished  at  the  same 
time,  but  these  are  particularly  men- 
tioned. They  seem  to  have  partaken 
of  the  same  general  characteristics,  as 
neighbouring  towns  and  cities  gene- 
rally  do.  t  In  like  manner.  '  In  a 
manner  like  to  these'  (toi/  b^owv 
tovtoii  tpoTiov")'  The  Greek  word 
these,  is  in  the  plural  number.  There 
has  been  much  diversity  in  inter- 
preting this  clause.  Some  refer  it 
to  the  angels,  as  if  it  meant  that  the 
cities  of  Sodom  and  Gomorrah  com- 
mitted sin  in  a  way  similar  to  the 
angels ;  some  suppose  that  it  refers  to 
the  wicked  teachers  about  whom  Jude 
was  discoursing,  meaning  that  Sodom 
arfd  Gomorrah  committed  the  same 
kind  of  sins  which  they  did  ;  some  that 
the  meaning  is,  that  <  the  cities  round 
about  Sodom  and  Gomorrah'  sinned  in 
the  same  way  as  those  cities ;  and  some 
that  they  w^ere  punished  in  the  same 
manner,  and  were  sejt  forth  like  them 
as  an  example.  I  see  no  evidence  that 
it  refers  to  the  angels  ;  and  if  it  did,  it 
would  not  prove,  as  some  have  sup- 
posed, that  their  sin  was  of  the  same 
kind  as  that  of  Sodom,  since  there 
might  have  been  a  resemblance  in  some 
respects,  though  not  in  all.  I  see  no 
reason  to  believe,  as  Macknight  holds, 
that  it  refers  to  false  teachers,  since 
that  would  be  to  suppose  that  the  inha- 
38 


and  going  after  '  strange  flesh, 
are  set  forth  for  an  example,  suf- 
fering the  vengeance  of  eternal 
fire. 

1  other. 

bitants  of  Sodom  copied  their  example 
long  before  the  example  was  set.  It 
seems  to  me,  therefore,  that  the  refer- 
ence is  to  the  cities  round  about  Sodom, 
and  that  the  sense  is,  that  they  com- 
mitted iniquity  in  the  same  manner  as 
the  inhabitants  of  Sodom  did,  and  were 
set  forth  in  the  same  way  as  an  example. 
IT  Going  after  strangeflesh.  Marg.,  other. 
The  reference  seems  to  be  to  the  peculiar 
sin  which,  from  the  name  Sodom,  has 
been  called  sodomy.  Comp.  Rom.  i. 
27.  The  meaning  of  the  phrase  going 
after,  is,  that  they  were  greatly  addicted 
to  this  vice.  The  word  strange,  or 
other,  refers  to  that  which  is  contrary 
to  nature.  Doddridge,  however,  ex- 
plains it,  «'  going  after  strange  and  de- 
testable gratifications  of  their  pampered 
and  indulged  flesh."  IT  Are  set  forth 
for  an  example.  They  furnish  a 
warning  against  all  such  conduct, 
and  a  demonstration  that  punishment 
shall  come  upon  the  ungodly.  The 
condemnation  of  any  sinner,  or  of  any 
class  of  sinners,  always  furnishes  such 
a  warning.  See  Notes  on  2  Peter  ii.  6. 
IT  Suffering  the  vengeance  of  eternal 
fire.  The  word  rendered  suffering 
(y7itxov6(u)  means  properly  holding 
under,  as,  for  example,  the  hand  ;  then 

to  hold  towards  any  one,  as  the  ear , 

to  give  attention  ;  then  it  is  used  as 
denoting  to  hold  a  discourse  towards  or 
with  any  one,  or  to  hold  satisfaction  to 
any  one,  to  make  atonement ;  an^  then 
as  undergoing,  paying,  or  suffering 
punishment,  when  united,  as  it  is  here, 
with  the  word  hixriv  {punishment,  or 
vengeance).  See  Rob.  Lex.  Here 
it  expresses  the  idea  of  undergoing 
punishment.  The  word  properly 
agrees  in  the  construction  with  cities 
(;to?^tj)>  referring  to  Sodom  and  Go- 
morrah, and  the  citie?  around  them; 


446 


JUDE. 


[A.  D.  66. 


8  Likewise  also  these  filthy 
dreamers  defile  *  the  flesh,  de- 

a  2  Pe.  2.  10. 11. 


but  the  things  affirmed  relate  to  the 
inhahitaiits  of  those  cities.  The  word 
vengeance  means  punishment ;  that  is, 
Buch  vengeance  as  the  Lord  takes  on  the 
guilty,  not  vengeance  for  the  gratification 
of  private  and  personal  feeling,  but  like 
that  which  a  magistrate  appoints  for 
the  maintainance  of  the  laws  ;  such  as 
justice  demands.  The  phrase  '  eternal 
fire'  is  one  that  is  often  used  to  denote 
future  punishment  —  as  expressing  the 
severity  and  intensity  of  the  suffering. 
See  Notes  on  Matt.  xxv.  41.  As  here 
used,  it  cannot  mean  that  the  fires 
which  consumed  Sodom  and  Gomorrah 
were  literally  eternal,  or  were  kept 
always  burning,  for  that  was  not  true. 
The  expression  seems  to  denote,  in  this 
connection,  two  things:  (1.)  That  the 
destruction  of  the  cities  of  the  plain, 
with  their  inhabitants,  was  as  entire 
and  perpetual  as  if  the  fires  had  been 
always  burning — the  consumption  was 
absolute  and  enduring  —  the  sinners 
were  wholly  cut  oflT,  and  the  cities 
for  ever  rendered  desolate ;  and  (2.) 
That,  in  its  nature  and  duration,  this 
was  a  striking  emblem  of  the  destruc- 
tion which  will  come  upon  the  ungodly. 
I  do  not  see  that  the  apostle  here 
means  to  affirm  that  those  particular 
sinners  who  dwelt  in  Sodom  would  be 
punished  forever,  for  his  expressions  do 
not  directly  affirm  that,  and  his  argu- 
ment does  not  demand  it;  but  still,  the 
image  in  his  mind,  in  the  destruction 
of  those  cities,  was  clearly  that  of  the 
utter  desolation  and  ruin  of  which  this 
was  the  emblem  ;  of  the  perpetual  de- 
struction of  the  wicked,  like  that  of  the 
cities  of  the  plain.  If  this  had  not  been 
the  case,  there  was  no  reason  why  he 
should  have  used  the  word  eternal — 
meaning  here  perpetual — since,  if  in 
his  mind  there  was  no  image  of  future 
punishment,  all  that  the  argument 
Would  have  demanded  was  the  simple 


spise  dominion,  and  speak  evil 
of  dignities. 


statement  that  they  were  cut  off  by 
fire.  The  passage,  then,  cannot  be 
used  to  prove  that  the  particular 
dwellers  in  Sodom  will  be  punished 
forever  —  whatever  may  be  the  truth 
on  that  point;  but  that  there  is  a 
place  of  eternal  punishment,  of  which 
that  was  a  striking  emblem.  The 
meaning  is,  that  the  case  was  one 
which  furnished  a  demonstration  of  the 
fact  that  God  will  punish  sin  ;  that 
this  was  an  example  of  the  punishment 
which  God  sometimes  inflicts  on  sin- 
ners in  this  world,  and  a  type  of  that 
eternal  punishment  which  will  be  in- 
flicted in  the  next. 

8.  Likewise  also.  In  the  same  way 
do  these  persons  defile  the  flesh,  or  re- 
semble the  inhabitants  of  Sodom.  That 
is,  they  practice  the  same  kind  of  vices. 
What  the  apostle  says  is,  that  their 
character  resembled  that  of  the  inhabit- 
ants of  Sodom  ;  the  example  which  he 
adduces  of  the  punishment  which  was 
brought  on  those  sinners,  leaves  it  to  be 
clearly  inferred  that  the  persons  of 
whom  he  was  speaking  would  be  pun- 
ished in  a  similar  manner.  IT  These 
filthy  dreamers.  The  word  filthy  has 
been  supplied  by  our  translators,  but 
there  is  no  good  reason  why  it  should 
have  been  introduced.  The  Greek  word 
(ivvrtviaJ^fS)  means  to  dream;  and  is 
applied  to  these  persons,  as  holding  doc- 
trines and  opinions  which  sustained 
the  same  relation  to  truth  which  dreams 
do  to  good  sense.  Their  doctrines  were 
the  fruits  of  mere  imagination,  foolish 
vagaries,  and  fancies.  The  word  occurs 
nowhere  else  in  the  New  Testament 
except  in  Acts  ii.  17,  where  it  is  ap- 
plied to  visions  in  dreams.  ^  Defile 
the  fitsh.  Pollute  themselves;  give 
indulgence  to  corrupt  passions  and  ap- 
petites. See  Notes  on  2  Pet.  ii.  10. 
T[  Despise  dominion.  The  same  Greek 
word  is  used  here  which  occurs  in  3 


^.  D.  66.] 


JUDE. 


447 


9  Yet  Michael"  the  archangel, 
when  contending  with  the  devil 

(I  Da.  12.  1. 


Pet.  ii.  10.  See  Notes  on  that  verse. 
IT  And  speak  evil  of  dignities.  Notes 
on  2  Pet.  ii.  10. 

9.  Yet  Michael  the  archangel,  &c. 
This  verse  has  given  more  perplexity 
to  expositors  than  any  other  part  of  the 
epistle;  and  in  fact  the  difficulties  in 
regard  to  it  have  been  so  great  that 
some  have  been  led  to  regard  the  epis- 
tle as  spurious.  The  difficulty  has 
arisen  from  these  two  circumstances  : 
(i.)  Ignorance  of  the  origin  of  what  is 
said  here  of  Michael  the  archangel,  no- 
thing of  this  kind  being  found  in  the 
Old  Testament ;  and  (2.)  The  impro- 
bability of  the  story  itself,  which  looks 
like  a  mere  Jewish  fable.  Peter  in  his 
Second  Epistle,  ch.  ii.  2,  made  a  gene- 
ral reference  to  angels  as  not  bringing 
railing  accusations  against  others  before 
the  Lord,  but  Jude  refers  to  a  particular 
case — the  case  of  Michael  when  con- 
tending about  the  body  of  Moses.  The 
methods  proposed  of  reconciling  the 
passage  with  the  proper  ideas  of  inspi- 
ration have  been  various,  though  per- 
haps no  one  of  them  relieves  it  of  all 
difficulty.  It  would  be  inconsistent 
with  the  design  of  these  Notes  to  go 
into  an  extended  examination  of  this 
passage.  Those  who  wish  to  see  a  full 
investigation  of  it  may  consult  Mi- 
chaelis'  Intro,  to  the  New  Testament, 
vol.  iv.  pp.  378 — 393  ;  Lardner,  vol.  vi. 
p.  312,  seq.;  Hug,  Intro.  §  183;  Ben- 
son, m  loc.;  Rosenmiiller's  Morgenland, 
iii.  pp.  196,  197;  and  Wetstein  in  loc. 
The  prirrcipal  methods  of  relieving  the 
difficulty  have  been  the  following :  I. 
Some  have  supposed  that  the  reference 
is  to  the  passage  in  Zechariah,  ch.  iii. 
I,  seq.  "And  he  showed  me  Joshua 
the  high-priest  standing  before  the 
angei  of  the  Lord,  and  Satan  standing 
at  his  right  hand  to  resist  him.  And 
the  Lord  said  unto  Satan,  the  Lord  re- 
Duke  thee,  O  Satan,"  &c.    The  opinion 


he    disputed     about    the    body 
of    Moses,  *  durst  "   not    bring 

b  De.  34.  6.  c  Ex.  22.  28. 


that  Jude  refers  to  this  passage  was 
held  by  Lardner.  But  the  objections 
to  this  are  very  obvious:  (1.)  There 
is  no  similarity  between  the  two  except 
the  expression  '  the  Lord  rebuke  thee.' 
(2.)  The  name  Michael  does  not  occur 
at  all  in  the  passage  in  Zechariah.  (3.) 
There  is  no  mention  made  of  the  '  body 
of  Moses'  there,  and  no  allusion  to  it 
whatever.  (4.)  There  is  no  intima- 
tion that  there  was  any  such  conten- 
tion about  his  body.  There  is  a  mere 
mention  that  Satan  resisted  the  angel 
of  the  Lord,  as  seen  in  the  vision,  but 
no  intimation  that  the  controversy  had 
ani/  reference  to  Moses  in  any  way. 
(5.)  The  reason  of  the  resistance  which 
Satan  offered  to  the  angel  in  the  vision 
as  seen  by  Zechariah  is  stated.  It  was 
in  regard  to  the  consecration  of  Joshua 
to  the  office  of  high-priest,  implying  a 
return  of  prosperity  to  Jerusalem,  and 
the  restoration  of  the  worship  of  God 
there  in  its  purity.  Zech.  iii.  2.  To  this 
Satan  V7as  of  course  opposed,  and  the 
vision  represents  him  as  resisting  the 
angel  in  his  purpose  thus  to  set  him 
apart  to  that  office.  These  reasons 
seem  to  me  to  make  it  clear  that  Jude 
did  not  refer  to  the  passage  in  Zecha- 
riah, nor  is  there  any  other  place  in  the 
Old  Testament  to  which  it  can  be  sup- 
posed he  had  reference.  II.  Hug  sup- 
poses, Intro.  §  183,  that  the  reference 
here,  as  well  as  that  in  ver.  14,  to  the 
prophecy  of  Enoch,  is  derived  from 
some  apocryphal  books  existing  in  the 
time  of  Jude,  and  that  thougti  those 
books  contained  mere  fables,  the  apostle 
appealed  to  them,  not  as  conceding 
what  was  said  to  be  true,  but  in  order 
to  refute  and  rebuke  those  against  whom 
he  wrote,  out  of  books  which  they  ad- 
mitted to  be  of  authority.  Arguments 
and  confutations,  he  says,  drawn  from 
the  .sacred  Scriptures  would  have  been 
of  r>o  avail  in  reasoning  with  them,  fo. 


448  JUDE. 

against   him   a  tailing    acci 

a  Zee.  3.  2. 


these  they  evaded  (2  Pet.  iii.  16),  and 
there  were  no  surer  means  of  influencing 
them  than  those  writings  which  they 
themselves  valued  as  the  sources  of  their 
peculiar  views.  According  to  this,  the 
apostle  did  not  mean  to  vouch  for  the 
truth  of  the  story,  but  merely  to  make 
use  of  it  in  argument.  The  objection 
to  this  is,  that  the  apostle  does  in  fact 
seem  to  refer  to  the  contest  between 
Michael  and  the  devil  as  true.  He 
speaks  of  it  in  the  same  way  in  which 
he  would  have  done  if  he  had  spoken 
of  the  death  of  Moses,  or  of  his  smiting 
the  rock,  or  of  his  leading  the  children 
of  Israel  across  the  Red  Sea,  or  of  any 
other  fact  in  history.  If  he  regarded  it 
as  a  mere  fable,  though  it  would  have 
been  honest  and  consistent  with  all 
proper  views  of  inspiration  for  him  to 
have  said  to  those  against  whom  he 
argued,  that  on  their  own  principles 
such  and  such  things  were  true,  yet  it 
would  not  be  honest  to  speak  of  it  as  a 
fact  which  he  admitted  to  be  true.  Be- 
sides, it  should  be  remembered  that  he 
is  not  arguing  with  them,  in  which  case 
it  might  be  admissible  to  reason  in  this 
way,  but  was  making  statements  to 
others  about  them,  and  showing  that 
they  manifested  a  spirit  entirely  different 
from  that  which  the  angels  evinced 
even  when  contending  in  a  just  cause 
against  the  prince  of  all  evil.  III.  It 
has  been  supposed  that  the  apostle 
quotes  an  apocryphal  book  existing  in 
his  time,  containing  this  account,  and 
that  he  means  to  admit  that  the  account 
is  true.  Origen  mentions  such  a  book, 
called  « The  Assumption  of  Moses" 
(AmXjj^tf  tov  McoffEcoj),  as  extant  in 
his  time,  containing  this  very  account 
of  the  contest  between  Michael  and  the 
devil  about  the  body  of  Moses.  That 
was  a  Jewish  Greek  book,  and  Origen 
supposed  that  this  was  the  source  of 
the  account  here.  That  book  is  now 
lost.     There  is  still  extan^  a  book  in 


[A.  D.  68 

tion,  but  said,  The  Lord "  rebuke 
thee. 


Hebrew,  called  rwn  nT£0i3— 'the Death 
of  Moses,'  which  some  have  supposed 
to  be  the  book  referred  to  by  Origen. 
That  book  contains  many  fabulous 
stories  about  the  death  of  Moses,  and  is 
evidently  the  work  of  some  Jew  draw- 
ing wholly  upon  his  imagination.  An 
account  of  it  may  be  seen  in  Michaelis, 
Intro,  iv.  p.  381,  seq.  There  is  no 
reason  to  suppose  that  this  is  the  same 
book  referred  to  by  Origen'  under  the 
name  of  the  <  Assumption  of  Moses ;' 
and  there  is  a  moral  certainty  that  an 
inspired  writer  could  not  have  quoted 
it  as  of  authority.  Further,  there  can 
be  no  reasonable  doubt  that  such  a 
book  as  Origen  refers  to,  under  the  title 
of  the  <  Assumption  of  Moses,'  was 
extant  in  his  time,  but  that  does  not 
prove  by  any  means  that  it  was  extant 
in  the  time  of  Jude,  or  that  he  quoted 
it.  There  is,  indeed,  no  positive  prool 
that  it  was  not  extant  in  the  time  ot 
Jude,  but  there  is  none  that  it  was,  and 
all  the  facts  in  the  case  will  be  met  by 
the  supposition  that  it  was  written  after- 
wards, and  that  the  tradition  on  the  sub- 
ject here  referred  to  by  Jude  was  incor- 
porated into  it.  IV.  The  remaining  sup- 
position is,  that  Jude  here  refers  to  a  pre- 
valent tradition  among  the  Jews,  and 
that  he  has  adopted  it  as  containing  an 
important  truth,  and  one  which  bore 
on  the  subject  under  discussion.  In 
support  of  this,  it  may  be  observed,  (a) 
that  it  is  well  known  that  there  were 
many  traditions  of  this  nature  among 
the  Jews.  See  Notes  on  Matt.  xv.  2., 
{b)  That  though  many  of  these  tradi- 
tions were  puerile  and  false,  yet  there 
is  no  reason  to  doubt  that  some  of  them 
might  have  been  founded  in  truth,  (c) 
That  an  inspired  writer  might  select 
those  which  were  true,  for  the  illustra- 
tion of  his  subject,  with  as  much  pro- 
priety as  he  might  select  what  was 
written,  since  if  what  was  thus  handed 
down  by  tradition  was  true  it  was  a« 


A.  D.  66.] 


JUDE. 


^9 


proper  to  use  it  as  to  use  a  fact  made 
known  in  any  other  way.  (c?)  That 
in  fact  such  traditions  were  adopted  by 
the  inspired  writers  when  they  would 
serve  to  illustrate  a  subject  which  they 
wore  discussing.  Thus  Paul  refers  to 
the  tradition  about  Jannes  and  Jambres 
as  true  history.  See  Notes  on  2  Tim. 
iii.  8.  (e)  If,  therefore,  what  is  here 
said  was  true,  there  was  no  impropriety 
in  its  being  referred  to  by  Jude  as  an 
illustration  of  his  subject.  The  only 
material  question  then  is,  whether  it  is 
true.  And  who  can  prove  that  it  is 
not  ?  What  evidence  is  there  that  it 
is  not  1  How  is  it  possible  to  demon- 
strate that  it  is  not  ?  There  are  many 
allusions  in  the  Bible  to  angels  ;  there 
"^is  express  mention  of  such  an  angel  as 
Michael  (Dan.  xii.  1)  ;  there  is  frequent 
mention  of  the  devil ;  and  there  are 
numerous  affirmations  that  both  bad 
and  good  angels  are  employed  in  im- 
portant transactions  on  the  earth.  Who 
can  prove  that  such  spirits  never  meet, 
never  come  in  conflict,  never  encounter 
each  other  in  executing  their  purppses  } 
Good  men  meet  bad  men,  and  why  is 
it  any  more  absurd  to  suppose  that 
good  angels  may  encounter  bad  ones  ? 
It  should  be  remembered,  further,  that 
there  is  no  need  of  supposing  that  the 
subject  of  the  dispute  was  about  burying 
the  body  of  Moses;  or  that  Michael 
sought  to  bury  it,  and  the  devil  endea- 
voured to  prevent  it — the  one  in  order 
that  it  might  not  be  worshipped  by  the 
Israelites,  and  the  other  that  it  might 
be.  This  indeed  became  incorporated 
into  the  tradition  in  the  apocryphal 
books  which  were  afterwards  written ; 
but  Jude  says  not  one  word  of  this, 
and  is  in  no  way  responsible  for  it. 
All  that  he  says  is,  that  there  was  a 
contention  or  dispute  (dutxpivoixspoi — 
6ts5Uy6T'o)  respecting  his  body.  But 
when  it  was,  or  what  was  the  occasion, 
or  how  it  was  conducted,  he  does  not 
state,  and  we  have  no  right  to  ascribe 
to  him  sentiments  which  he  has  not 
expressed.  If  ever  such  a  contro- 
38* 


versy  of  any  kind  existecl  irsy  acting 
that  body,  it  is  all  that  Jgae  affirms, 
and  is  all  for  which  he  should  be  held 
responsible.  The  sum  of  the  matter, 
then,  it  seems  to  me  is,  that  Jude  has, 
as  Paul  did  on  another  occasion,  adopted 
a  tradition  which  was  prevalent  in  hia 
time ;  that  there  is  nothing  necessarily 
absurd  or  impossible  in  the  fact  affirmed 
by  the  tradition,  and  that  no  one  can 
possibly  demonstrate  that  it  is  not  true. 
IT  The  archangel.  The  word  archangel 
occurs  only  in  one  other  place  in  the 
Scriptures.  See  Notes  on  1  Thess. 
iv.  1 6.  It  means  ruling  or  chief  angel 
— the  chief  among  the  hosts  of  heaven. 
It  is  nowhere  else  applied  to  Michael, 
though  his  name  is  several  times  men- 
tioned. Dan.  X.  13,  21 ;  xii.  1.  Rev 
xii.  7.  T[  When  contending.  This  word 
(Staxptj/OjUfj/oj)  refers  here  to  a  conten- 
tion or  strife  with  words — a  disDuta- 
tion.  Nothing  farther  is  necessarily 
implied,  for  it  is  so  used  in  this  sense 
in  the  New  Testament.  Acts  xi.  2, 12 
(  Greek).  H  He  disputed  {BtsT^ysto). 
This  word  also  would  denote  merely  a 
controversy  or  contention  of  words 
Markix.34.  Actsxvii. 2,  17;  xviii.4, 
19;  xxiv.  12.  ^  About  the  body  of 
Moses.  The  nature  of  this  controversy 
is  wholly  unknown,  and  conjecture  ig 
useless.  It  is  not  said,  however,  that 
there  was  a  strife  which  should  get  the 
body,  or  a  contention  about  burying  it, 
or  any  physical  contention  about  it 
whatever.  That  there  may  have  been, 
no  one  indeed  can  disprove,  but  all  that 
the  apostle  says  would  be  met  by  a  sup- 
position that  there  was  any  debate  of 
any  kind  respecting  that  body,  in  which 
Michael,  though  provoked  by  the  oppo- 
sition of  the  worst  being  in  the  uni- 
verse, still  restrained  himself  from  any 
outbreaking  of  passion,  and  used  only 
the  language  of  mild  but  firm  rebuke 
IT  Durst  not  (ovx  i t'oAfM^ore).  '  Did  not 
dare.'  It  is  not  said  that  he  did  not 
dare  to  do  it  because  he  feared  Satar>i 
but  all  that  the  word  implies  is  met  by 
supplying  that  he  did  not  dare  to  do  i 


450 


JUDE. 


[A.  D.  66. 


10  But  these  speak  evil  of 
those  things  which  they  know 
not:  but  what  they  know  natu- 

because  he  feared  the  Lord,  or  because 
in  any  circumstances  it  would  be  wrong. 
IT  A  railing  accusation.     The  Greek 
word  is  blasphemy.     The  meaning  is, 
he  did  not  indulge  in  the  language  of 
mere  reproach  ;  and  it  is  implied  here 
that  such  language  would  be  wrong  any 
where.     If  it  would  be  right  to  bring 
a  railing  accusation  against  any  one  it 
would  be   against   the    devil.      ^  But 
said,  The  Lord  rebuke  thee.   The  word 
here  used   {(ftittfidcc)  means  properly 
to  put  honour  upon  ;  and  then  to  ad- 
judge or  confirm.     Then  it  came  to  be 
used  in  the  sense  of  commanding  or 
restrainitig,   as,  e.  g.,  the  winds  and 
waves.     Matt.  viii.  26.     Mark  iv.  39. 
Then  it  is  used  in  the  sense  of  admo- 
nishing strongly  ;    of  enjoinmg  upon 
one,  with  the  idea  of  censure.     Matt, 
xvii.  18.  Mark  i.  25.    Luke  iv.  35,  41. 
This  is  the  idea  here — the  expression 
of  a  wish   that  the   Lord  would   take 
the    matter   of    the    dispute    to    him- 
self, and  that   he   would   properly   re- 
strain   and    control    Satan,    with    the 
implied   idea    that    his    conduct   was 
wrong.     The  language  is  the  same  as 
that  recorded  in  Zech.  iii.  2,  as  used 
by  '  the  angel'  respecting  Satan.     But, 
as  observed  above,  there  is  no  reason 
to  suppose  that  the  apostle  referred  to 
that.    The  fact,  however,  that  the  angel 
is  said  to  have  used   the  language  on 
that  occasion  may  be  allowed  to  give 
confirmation  to  what  is  said  here,  since 
it  shows  that  it  is  language  which  an- 
gelic beings  naturally  employ. 

1 0.  But  these  speak  evil  of  those 
things  which  they  know  not.  These 
false  and  corrupt  teachers  employ  re- 
proachful language  of  those  things 
which  lie  wholly  beyond  the  r^ch  of 
.  their  vision.  Notes  on  2  Pet.  ii.  12. 
If  But  what  they  know  naturally.  As 
mere  men  ;  as  animals ;  that  is,  in 
things  pertaining  to  their  physical  na- 


rally,  as   brute  beasts,  in  those 
things  they  corrupt  themselves. 
11  Woe  unto  them!  for  they 


ture,  or  in  which  they  are  on  a  level 
with  the  brute  creation.  The  reference 
is  to  the  natural  instincts,  the  impulses 
of  appetite,  and  passion,  and  sensual 
pleasure.  The  idea  of  the  apostle 
seems  to  be,  that  their  knowledge  was 
confined  to  those  things.  They  did 
not  rise  above  them  to  the  intelligent 
contemplation  of  those  higher  things 
against  which  they  used  only  the  lan- 
guage of  reproach.  There  are  multi- 
tudes of  such  men  in  the  world.  To- 
wards high  and  holy  objects  they^use 
only  the  language  of  reproach.  They 
do  not  understand  them,  but  they  can 
rail  at  them.  Their  knowledge  is  con- 
fined to  the  subjects  of  sensual  indul- 
gence, and  all  their  intelligence  in  that 
respect  is  employed  only  to  corrupt  and 
destroy  themselves.  IF  As  brute  beasts. 
Animals  without  intelligence.  Notes 
on  2  Pet.  ii.  12.  ^  In  those  things 
they  corrupt  themselves.  They  live 
only  for  sensual  indulgence,  and  sink 
deeper  and  deeper  in  sensual  gratifica- 
tions. 

1 1.  Woe  unto  them!  See  Matt.  xi. 
21.  IT  For  they  have  gone  in  the  way 
of  Cain.  Gen,  iv.  5—12.  That  is, 
they  have  evinced  disobedience  and  re- 
bellion as  he  did ;  they  have  shown 
that  they  are  proud,  corrupt,  and 
wicked.  The  apostle  does  not  specify 
the  points  in  which  they  had  imitated 
the  example  of  Cain,  but  it  was  proba- 
bly in  such  things  as  these  — pride, 
haughtiness,  the  hatred  of  religion, 
restlessness  under  the  restraints  of  vir- 
tue, envy  that  others  were  more  fa- 
voured, and  a  spirit  of  hatred  of  the 
brethren  (comp.  1  John  iii.  15)  which 
would  lead  to  murder.  ^  A.nd  ran 
greedily  after  the  error  of  Balaam  for 
reward.  The  word  rendered  ran  gree- 
d^ty  (jt^xv^aav,  from  iac;t*'«)»  n^eans 
to  pour  out,  and  then,  when  spoken  of 
persons,  that  they  are  poured  out,  or 


A.  D.  66.] 


JUDE. 


451 


have  gone  in  the  way  of  Cain,  " 

and  ran  greedily  after  the  error 
of  Balaam  *  for  reward,  and  per- 
ished in  the  gainsaying  of  Core. ' 

that  they  rush  tumultuously  on  an 
object ;  that  is,  that  they  give  them- 
selves up  to  any  thing.  The  idea  here 
is,  that  all  restraint  was  relaxed,  and 
that  they  rushed  on  tunultuously  to 
any  course  of  life  that  promised  gain. 
See  Notes  on  2  Pet.  ii.  15.  IT  And 
perished.  They  perish,  or  they  will 
perish.  The  result  is  so  certain  that 
the  apostle  speaks  of  it  as  if  it  were 
already  done.  The  thought  seems  to 
have  Iain  in  his  mind  in  this  manner: 
he  thinks  of  them  as  having  the  same 
character  as  Korah,  and  then  at  once 
thinks  of  them  as  destroyed  in  the 
same  manner,  or  as  if  it  were  already 
done.  They  are  identijied  with  him 
in  their  character  and  doom.  The  word 
rendered  perish  (aTtoXXvjtxt)  is  often  used 
to  denote  future  punishment.  Malt.  x. 
28,  39;  xviii.  14.  Mark  i.  24.  Luke 
xiii.  3,  5.  John  iii.  15,  16  ;  x.  28.  2 
Thess.  ii.  10.  2  Pet.  iii.  9.  IT  In  the 
gainsaying  of  Core.  Of  Korah.  Num. 
xvi,  1 — 30.  The  word  gainsaying 
here  means  properly  contradiction,  or 
speaking  against,  then  controversy, 
question,  strife ;  then  contumely,  re- 
proach, or  rebellion.  The  idea  here 
seems  to  be,  that  they  were  guilty  of 
insubordination ;  of  possessing  a  rest- 
less and  dissatisfied  spirit  j  of  a  desire 
to  rule,  &c. 

12.  These  are  spots.  See  Notes  on 
2  Pet.  ii.  13.  The  word  used  by 
Peter,  however,  is  not  exactly  the  same 
as  that  used  here.  Peter  uses  the  word 
rSTii'koi  (spiloi) ;  Jude  (yrtt'xaSaj  {spila- 
des).  The  word  used  by  Jude  means 
properly  a  rock  by  or  in  the  sea ;  a 
cliff,  &c.  It  may  either  be  a  rock  by 
the  sea,  against  which  vessels  may  be 
wrecked,  or  a  hidden  rock  i?!  the  sea, 
on  which  they  may  be  stranded  at  an 
unexpected  moment.  See  Hesychius, 
and  Pollux,  as  quoted  in  Wctstein,  in 


12  These  are  spots  •*  in  your 
feasts  of  charity,  when  they  feast 

b  Xu.  22.  7,  21. 
2  Pe.  2.  13. 


a  Ge.  4.  5. 

c  Nu.  16.  1,  &c. 


d-2 


loc.  The  idea  here  seems  to  be,  not 
that  they  were  spots  and  blemishes  in 
their  sacred  feasts,  but  that  they  were 
like  hidden  rocks  to  the  mariner.  As 
those  rocks  were  the  cause  of  shipwreck, 
so  these  false  teachers  caused  others  to 
make  shipwreck  of  their  faith.  They 
were  as  dangerous  in  the  church  as 
hidden  rocks  are  in  the  ocean.  ^  In 
your  feasts  of  charity.  Your  feasts  of 
love.  The  reference  is,  probably  to  the 
Lord's  Supper,  called  a  feast  or  festival 
of  love,  because  (1.)  It  revealed  the 
love  of  Christ  to  the  world ;  (2.)  Be- 
cause it  was  the  means  of  strengthening 
the  mutual  love  of  the  disciples  :  a  fes- 
tival which  love  originated,  and  where 
love  reigned.  It  has  been  supposed 
by  many,  that  the  reference  here  is  to 
festivals  which  were  subsequently  called 
Agapse,  and  which  are  now  known  as 
Love  feasts — meaning  a  festival  imme- 
diately preceding  the  celebration  of  the 
Lord's  Supper.  But  there  are  strong 
objections  to  the  supposition  that  there 
is  reference  here  to  such  a  festival  : 
(1.)  There  is  no  evidence,  unless  it  be 
found  in  this  passage,  that  such  cele- 
brations had  the  sanction  of  the  apos- 
tles. They  are  Nowhere  else  mentioned 
in  the  New  Testament,  or  alluded  to, 
unless  it  is  in  1  Cor.  xi.  17 — 34,  an 
instance  which  is  mentioned  only  to 
reprove  it,  and  to  show  that  such  ap- 
pendages to  the  Lord's  Supper  were 
wholly  unauthorized  by  the  original 
institution,  and  were  Uable  to  gross 
abuse.  (2.)  The  supposition  that  they 
existed,  and  that  they  are  referred  to 
here,  is  not  necessary  in  order  to  a  pro- 
per explanation  of  this  passage.  All  that 
it  fairly  means  will  be  met  by  the  sup- 
positionf  that  the  reference  is  to  the 
Lord's  Supper.  That  was  in  every 
sense  a  festival  of  love  or  charity.  The 
words  will  appropriately  apply  to  that. 


452 


JUDE. 


[A.  D.  6a 


with  you,  feeding  "  themselves 
without  fear :  '  clouds  they  are 
without  water,  carried  "  about  of 
winds ;  trees  whose  fruit  ^  with- 


and  there  is  no  necessity  of  supposing 
any  thing  else  in  order  to  meet  their 
full  signification.  (2.)  There  can  be 
no  doubt  that  such  a  custom  early  ex- 
isted in  the  Christian  church,  and  ex- 
tensively prevailed  ;  but  it  can  readily 
be  accounted  for  without  supposing 
that  it  had  the  sanction  of  the  apostles, 
or  that  it  existed  in  their  time,  (a) 
Festivals  prevailed  among  the  Jews, 
and  it  would  not  be  unnatural  to  intro- 
duce them  into  the  Christian  church. 
(Jj)  The  custom  prevailed  among  the 
heathen  of  having  a  'feast  upon  a 
sacrifice,'  or  in  connection  with  a  sacri- 
fice, and  as  the  Lord's  Supper  com- 
memorated the  great  sacrifice  for  sin, 
it  was  not  unnatural,  in  imitation  of 
the  heathen,  to  append  a  feast  or  festi- 
val to  that  ordinance,  either  before  or 
after  its  celebration.  (c)  This  very 
passage  in  Jude,  with  perhaps  some 
others  in  the  New  Testament  (comp. 
1  Cor.  xi.  25.  Acts  ii.  46  ;  vi.  2), 
might  be  so  construed  as  to  seem  to 
lend  countenance  to  the  custom.  For 
these  reasons  it  seems  clear  to  me  that 
the  passage  before  us  does  not  refer  to 
love- f easts ;  and,  the^/gfore,  that  they 
are  not  authorized  in  the  New  Testa- 
ment. See,  however,  Coleman's  An- 
tiquities of  the  Christian  church,  ch. 
xvi.,  §  1 3.  t  When  they  feast  with, 
you.  Showing  that  they  were  profes- 
sors of  religion.  Notes,  2  Pet.  ii.  13. 
IT  Feeding  themselves  without  fear. 
That  is,  without  any  proper  reverence 
or  respect  for  the  ordinance ;  attending 
on  the  Lord's  Supper  as  if  it  were  an 
opdinary  feast,  and  making  it  an  occa- 
sion of  riot  and  gluttony.  See  1  Cor. 
xi.  20—22.  IT  Clouds  they  are,  Jcc 
Notes,  2  Pet.  ii.  17.  ComplEph.  iv. 
14.  IF  Trees  whose  fruit  withereth. 
The  idea  here  is  substantially  the  same 
•s  that  expressed  by  Peter,  when  he 


ereth,  without  fruit,  twice  *  dead, 
plucked  ^  up  by  the  roots. 

aPhS.  19.  6Pr.  25.  14. 

c  Ep.  4.  14.  d  Jno.  15.  4-6. 

eHe.  6.  4-6.  /Mat.  15.  13. 


says  that  they  were  <  wells  without 
water;'  and  by  him  and  Jude,  when 
they  say  that  they  are  like  clouds  driven 
about  by  the  winds,  that  shed  down 
no  refreshing  rain  upon  the  earth. 
Such  wells  and  clouds  only  disappoint 
expectations.  So  a  tree  that  should 
promise  fruit,  but  whose  fruit  should 
always  wither,  would  be  useless.  The 
word  rendered  withereth  {j^^woiiuipiva) 
occurs  nowhere  else  in  the  New  Tes- 
tament. It  means,  properly,  autum- 
nal;  and  the  expression  here  denotes 
trees  of  autumn  ,•  that  is,  trees  stripped 
of  leaves  and  verdure  ;  trees  on  which 
there  is  no  fruit.  Rob.  Lex.  The 
sense,  in  the  use  of  this  word,  there- 
fore, is  not  exactly  that  which  is  ex- 
pressed in  our  translation,  that  the  fruit 
has  withered,  but  rather  that  they  are 
like  the  trees  of  autumn,  which  are 
stripped  and  bare.  So  the  Vulgate, 
arboYes  autumnales.  The  idea  of  theu 
being  without  fruit  is  expressed  in  th«j 
next  word.  The  image  which  seenm 
to  have  been  before  the  mind  of  Jud^ 
in  this  expression,  is  that  of  the  naked 
trees  of  autumn  as  contrasted  with  the 
bloom  of  spring  and  the  dense  foliage 
of  summer.  II  Without  fruit.  That 
is,  they  produce  no  fruit.  Either  they 
are  wholly  barren,  like  the  barren  fig- 
tree,  or  the  fruit  which  was  set  never 
ripens,  but  falls  off.  They  are,  there- 
fore, useless  as  religious  instructors — as 
much  so  as  a  tree  is  which  produces 
no  fruit.  IT  Twice  dead.  That  is, 
either  meaning  that  they  are  seen  to  be 
dead  in  two  successive  seasons,  show- 
ing that  there  is  no  hope  that  they  will 
revive  and  be  valuable ;  or,  using  the 
word  twice  to  denote  emphasis,  mean- 
ing that  they  are  absolutely  or  alto- 
gether dead.  Perhaps  the  idea  is,  thai 
successive  summers  and  winters  have 
passed  over  them,  and  that  no  signs  of 


A.  D.  66.] 


JUDE. 


45^ 


13  Raging  waves  "  of  the  sea, 
foaming  out  their  own  shame ; 
wanderincr  ''  stars,  to  whom  is  re- 


a  Is.  57.  20. 


life  appear,  f  Plucked  up  by  the 
roots.  The  wind  blows  them  down,  or 
they  are  removed  by  the  husbandman 
as  only  cumbering  the  ground.  They 
are  not  cut  down  —  leaving  a  stump 
that  might  sprout  again — but  they  are 
extirpated  root  and  branch ;  that  is, 
they  are  wholly  worthless.  There  is 
a  regular  ascent  in  this  climax.  First, 
the  apostle  sees  a  tree  apparently  of 
autumn,  stripped  and  leafless;  then  he 
sees  it  to  be  a  tree  that  bears  no  fruit ; 
then  he  sees  it  to  be  a  tree  over  which 
successive  winters  and  summers  pass 
and  no  signs  of  life  appear  ;  then  as 
wholly  extirpated.  So  he  says  it  is 
with  these  men.  They  produce  no 
fruits  of  holiness ;  months  and  years 
ihow  that  there  is  no  vitality  in  them ; 
;hey  are  fit  only  to  be  extirpated  and 
•.astaway.  Alas!  how  many  professors 
)f  religion  are  there,  and  how  many  re- 
igious  teachers,  who  answer  to  this 
lescription  ! 

13.  Raging  waves  of  tke'sea.  Comp. 
i  Pet.  ii.  18.  They  ye  like  the  wild 
ind  restless  waves  of  the  ocean.  The 
image  here  seems  to  be,  that  they  were 
aoisy  and  bold  in  their  professions,  and 
were  as  wild  and  ungovernable  in  their 
passions  as  the  billows  of  the  sea. 
^  Foaming  out  their  own  shame.  The 
5vaves  are  lashed  into  foam,  and  break 
ind  dash  on  the  shore.  They  seem  to 
produce  nothing  but  foam,  and  to  pro- 
•;laim  their  own  shame,  that  after  all 
their  wild  roaring  and  agitation  they 
should  effect  no  more.  So  with  these 
aoisy  and  vaunting  teachers.  What 
;liey  impart  is  as  unsubstantial  anc 
'  ilueless  as  the  foam  of  the  ocean- 
vaves,  and  the  result  is  in  fact  a  pro- 
•tlamation  of  their  own  shame.  Men 
M'ith  so  loud  professions  should  pro- 
i  ice  much  more.     IF  Wandering  stars. 


served  the  blackness  of  darkness 
for  ever. 

14  And  Enoch  also  the  seventh 

b  Re.  8.  10,  11. 

The  word  rendered  wandering  {jOmv 
tjtai)  is  that  from  which  we  have 
derived  the  word  planet.  It  properly 
means  one  who  wanders  about ;  a 
wanderer;  and  was  given  by  the  an- 
cients to  planets  because  they  seemed 
to  wander  about  the  heavens,  now  for- 
ward and  now  backward  among  the 
other  stars,  without  any  fixed  law, 
Pliny,  N.  His.  ii.  6.  Cicero,  however, 
who  saw  that  they  were  governed  by 
certain  established  laws,  says  that  the 
name  seemed  to  be  given  to  them  with- 
out reason.  De  Nat.  Deo.  ii.  20.  So 
far  as  the  words  used  are  concerned, 
the  reference  may  be  either  to  the 
planets,  properly  so  called,  or  to  comets, 
or  to  ignes  fatui,  or  meteors.  The 
proper  idea  is  that  of  stars  that  have  no 
regular  motions,  or  that  do  not  move  in 
fixed  and  regular  orbits.  The  laws  of 
the  planetary  motions  were  not  then 
understood,  and  their  movements  seemed 
to  be  irregular  and  capricious;  and 
hence,  if  the  reference  is  to  them,  they 
might  be  regarded  as  not  an  unapt  illus- 
tration of  these  teachers.  The  sense 
seems  to  be,  that  the  aid  which  we  de- 
rive from  the  stars,  as  in  navigation,  is  in 
the  fact  that  they  are  regular  in  their 
places  and  movements,  and  thus  the 
mariner  can  determine  his  position.  If 
they  had  no  regular  places  and  move- 
ments, they  would  be  useless  to  the 
seaman.  So  with  false  religious  teach- 
ers. No  dependence  can  be  placed  on 
them.  It  is  not  uncommon  to  compare 
a  religiocs  teacher  to  a  star.  Rev.  i.  16  ; 
ii.  I.  Comp.  Rev.  xxii.  16.  IT  7b  whom 
is  reserved  the  blackness  of  darkness 
for  ever.  Not  to  the  stars,  but  to  the 
teachers.  The  language  here  is  the 
same  as  in  2  Pet.  ii.  17.  See  Notes  on 
that  verse. 

14.  And  Enoch  ako  the  seventh  from 


454 


JUDE. 


[A.D.6f5 


from  Adam,  prophesied  of  these, 
saying,  Behold,  the  "  Lord  com- 

o  Zee.  14.  5. 

Adam.  The  seventh  in  the  direct  line 
of  descent  from  Adam.  The  line  of 
descent  is  Adam,  Seth,  Enos,  Cainan, 
Mahaleel,  Jared,  Enoch.  Gen.  v.  3,  seq. 
On  the  character  of  Enoch,  see  Notes 
on  Heb.  xi.  5.  IF  Prophesied  of  these. 
Uttered  prophesies  applicable  to  these 
men,  or  respecting  just  such  men  as 
these.  It  is  not  necessarily  meant 
ihat  he  had  these  men  specifically  in 
his  eye,  but  all  that  is  fairly  implied  is, 
that  his  predictions  were  descriptive 
of  them.  There  is  no  mention  made 
m  the  writings  of  Moses  of  the  fact 
that  Enoch  was  a  prophet ;  but  nothing 
is  more  probable  in  itself,  and  there  is 
no  absurdity  in  supposing  that  a  true 
prophecy,  though  unrecorded,  might  be 
handed  down  by  tradition.  See  Notes 
on  2  Tim.  iii.  8.  Jude  9.  The  source 
from  which  Jude  derived  this  passage 
respecting  the  prophecy  of  Enoch,  is 
unknown.  Amidst  the  multitude  of 
traditions,  however,  handed  down  by 
the  Jews  from  a  remote  antiquity, 
though  many  of  them  were  false,  and 
many  of  a  trifling  character,  it  is  rea- 
sonable to  presume  that  some  of  them 
were  true  and  were  of  importance. 
No  man  can  prove  that  the  one  before 
us  is  not  of  that  character;  no  one  can 
show  that  an  inspired  writer  might  not 
be  led  to  make  the  selection  of  a  true 
prophecy  from  a  mass  of  traditions, 
and  as  the  prophecy  before  us  is  one 
that  would  be  every  way  worthy  of  a 
prophet,  and  worthy  to  be  preserved,  its 
quotation  furnishes  no  argument  against 
the  inspiration  of  Jude.  There  is  no 
clear  evidence  that  he  quoted  it  from 
any  hook  extant  in  his  time.  There  is 
indeed  now  an  apocryphal  writing 
called  'The  Book  of  Enoch,'  contain- 
ing a  prediction  strongly  resembling 
this,  but  there  is  no  certain  proof  that 
it  existed  so  early  as  the  time  of  Jude, 
nor  if  it  did,  is  it  absolutelv  certain 


eth   with   ten   thousand   of   his 

saints, 


that  he  quoted  from  it.  Both  Jude 
and  the  author  of  that  book  may  have 
quoted  a  common  tradition  of  their 
time,  for  there  can  be  no  doubt  that  the 
passage  referred  to  was  handed  down 
by  tradition.  The  passage  as  found  in 
the  «  Book  of  Enoch'  is  in  these  words : 
«<  Behold  he  comes  with  ten  thousand 
of  his  saints,  to  execute  judgment  upon 
them,  and  destroy  the  wicked,  and  re- 
prove all  the  carnal,  for  every  thing 
which  the  sinful  and  ungodly  have 
done  and  committed  against  him."  eh. 
ii.  Bib.  Repository,  vol.  xv.  p.  86.  If 
the  Book  of  Enoch  was  written  after 
the  time  of  Jude,  it  is  natural  to  sup- 
pose that  the  prophecy  referred  to  by 
him,  and  handed  down  by  tradition, 
would  be  inserted  in  it.  This  book 
was  discovered  in  an  ^thiopic  ver- 
sion, and  was  published  with  a  transla- 
tion by  Dr.  Laurence  in  Oxford,  in 
1821,  and  republished  in  1832.  A  full 
account  of  it  and  its  contents  may  bo 
seen  in  an  article  by  Prof.  Stuart  in 
the  Bib.  Repository  for  January  1840, 
pp.  86—137.  IT  The  Lord  cometh. 
That  is,  the  Lori|Will  come.  See  Notes 
on  1  Cor.  xvi.  22.  It  would  seem  from 
this  to  have  been  an  early  doctrine  tha/ 
the  Lord  would  descend  to  the  earth 
for  judgment.  IT  With  teji  thousand 
of  his  saints.  Or,  of  his  holy  ones. 
The  word  saints  we  now  apply  com- 
monly to  redeemed  saints,  or  to  Chris- 
tians. The  original  word  is,  however, 
applicable  to  all  who  are  holy,  angels 
as  well  as  men.  The  common  repre- 
sentation in  the  Scriptures  is,  that  he 
would  come  attended  by  the  angels 
(Matt.  XXV.  31),  and  there  is  doubtless 
allusion  here  to  such  beings.  It  is  a 
common  representation  in  the  Old  Tes- 
tament also  that  God,  when  he  mani- 
fests himself,  is  accompanied  by  great 
numbers  of  heavenly  beings.  See  Pa 
Ixviii.  17.  Deut  xxxiii.  2. 


A.  b.  66.] 


JUDE. 


453 


15  To  execute  judgment  upon 
all/  and  to  convince  all  that  are 
ungodly  among  them  of  all  their 
ungodly  deeds  which  they  have 
ungodly  committed,  and  of  all 
their  hard  speeches^  which  un- 
godly sinners  have  spoken  against 
him. 


15.  To  execute  Judgment  upon  all. 
That  is,  he  shall  come  to  judge  all  the 
dwellers  upon  the  earth,  good  and  bad. 
IT  And  to  convince  all.  The  word  coii- 
vince  we  now  use  commonly  in  a  some- 
what limited  sense,  as  meaning  to  sa- 
tisfy a  man's  own  mind  either  of  the 
truth  of  some  proposition,  or  of  the 
fact  that  he  has  done  wrong,  as  being 
in  this  latter  sense  synonymous  with 
the  word  convict.  This  conviction  is 
commonly  produced  by  argument,  or 
truth,  and  is  not  necessarily  followed 
by  any  sentence  of  disapprobation,  or 
by  any  judicial  condemnation.  But 
this  is  clearly  not  the  sense  in  which 
the  word  is  used  here.  The  purpose 
of  the  coming  of  the  Lord  will  not 
be  to  convince  men  in  that  sense, 
though  it  is'  undoubtedly  true  that  the 
wicked  will  see  that  their  lives  have 
been  wrong ;  but  it  will  be  to  pronounce 
a  sentence  on  them  as  the  result  of  the 
evidence  of  their  guilt.  The  Greek  word 
■which  is  here  used  occurs  nowhere  else 
in  the  New  Testament.  ^  All  that  are 
ungodly  among  them.  All  that  are 
not  pious;  all  that  have  no  religion. 
IT  0/  all  their  ungodly  deeds,  &c.  Of 
their  wicked  actions  and  words.  This 
is  the  common  doctrine  of  the  Bible, 
that  all  the  wicked  actions  and  words 
of  men  will  be  called  into  judgment. 
In  regard  to  this  passage,  thus  quoted 
from  an  ancient  prophecy,  we  may  re- 
mark :  (1.)  That  the  style  bears  the 
marks  of  its  being  a  quotation,  or  of  its 
being  preserved  by  Jude  in  the  lan- 
guage in  vs'hich  it  had  been  handed 
down  by  tradition.  It  is  not  the  style 
of  Jude.     It  is  nut  so  terse,  pointed, 


16    These     are    murmurers, 

complainers,  walking  after  their 
own  lusts;  and  their  mouth 
speaketh  great  swelling  words, 
having  men's  persons  in  admira- 
tion because  of  advantage. 


a  Re.  20.  13. 


b  Ps.  73.  9. 


energetic.  (2.)  It  has  every  probable 
mark  of  its  having  been  actually  deli- 
vered by  Enoch.  The  age  in  which  he 
lived  was  corrupt.  The  world  wa* 
ripening  for  the  deluge.  He  was  him- 
self a  good  man,  and  as  would  seem, 
perhaps,  almost  the  only  good  man  of 
his  generation.  Nothing  would  be 
more  natural  than  that  he  should  be  re- 
proached by  hard  words  and  speeches, 
and  nothing  more  natural  than  that  he 
should  have  pointed  the  men  of  his  own 
age  to  the  future  judgment.  (3.)  The 
doctrine  of  the  final  judgment,  if  this 
was  uttered  by  Enoch,  was  an  early 
doctrine  in  the  world.  It  was  held 
even  in  the  first  generations  of  the  race. 
It  was  one  of  those  great  truths  early 
communicated  to  man  to  restrain  him 
from  sin,  and  to  lead  him  to  prepare  for 
the  great  events  which  are  to  occur  on 
the  earth.  The  same  doctrine  has  been 
transmitted  from  age  to  age,  and  is  now 
one  of  the  most  important  and  the  most 
affecting  that  refers  to  the  final  destiny 
of  men. 

16.  These  are  murmurers.  The 
word  here  used  does  not  elsewhere 
occur,  though  the  word  murmur  is  fre- 
quent. Matt.  XX.  11.  Luke  V.  30.  John 
vi.  41,  43,  61 ;  vii.  32.  1  Cor.  x.  10. 
Comp.  John  vii.  12.  Acts  vi.  1.  Phil, 
ii.  14.  1  Pet.  iv.  9.  The  sense  is  that 
of  repining  or  complaining  under  the 
allotments  of  Providence,  or  finding 
fault  with  God's  plans,  and  purposes, 
and  doings.  ^  Complainers.  Literally 
finding  fault  with  one's  own  lot  (jxsfji-^- 
juotpoj).  The  word  does  not  elsewhere 
occur  in  the  New  Testament ;  the 
thing  often  occurs  in  this  world.     N(^ 


456  JUDE. 

17  But,  beloved,  remember 
ye  the  words  which  were  spoken 
before  of  the  apostles  of  our 
Lord  Jesus  Christ; 

18  How  that  they  told  you" 
there  should  be  mockgrs  in  the 
last  time,  who  should  walk  after 
their  own  ungodly  lusts. 


thing  is  more  common  than  for  men  to 
complain  of  their  lot ;  to  think  that  it 
is  hard ;  to  compare  theirs  with  that 
of  others,  and  to  blame  God  for  not 
having  made  their  circumstances  differ- 
ent. The  poor  complain  that  they  are 
not  rich  like  others;  the  sick  that  they 
are  not  well;  the  enslaved  that  they 
are  not  free  ;  the  bereaved  that  they  are 
deprived  of  friends  ;  the  ugly  that  they 
are  not  beautiful ;  those  in  humble  life 
that  their  lot  was  not  cast  among  the 
great  and  the  gay.  The  virtue  that  is 
opposed  to  this  is  contentment — a  virtue 
of  inestimable  value.  See  Notes  on 
Phil.  iv.  11.  t  Walking  after  their 
own  lusts.  Giving  unlimited  indulgence 
to  their  appetites  and  passions.  See 
Notes  on  2  Pet.  iii.  3.  1[  And  their 
fnoiith  speakeih  great  swelling  words. 
Notes  on  2  Pet.ii.  18.  1  Having  men's 
persons  in  admiration.  Showing  great 
respect  to  certain  persons,  particularly 
the  rich '  and  the  great.  The  idea  is, 
that  they  were  not  just  in  the  esteem 
which  they  had  for  others,  or  that  they 
did  not  appreciate  them  according  to 
their  real  worth,  but  paid  special  atten- 
tion to  one  class  in  order  to  promote 
their  selfish  ends.  II  Because  of  ad- 
vantage. Because  they  hoped  to  derive 
some  benefit  to  themselves. 

17,  18.  But,  beloved,  remember  ye, 
&c.  There  is  a  striking  similarity  be- 
tween these  two  verses  and  2  Peter  iii. 
1 — 3.  It  occurs  in  the  same  connec- 
tion, following  the  description  of  the 
false  and  dangerous  teachers  against 
whom  the  apostle  would  guard  them, 
and  couched  almost  in  the  same  words. 


[A.  D.  66. 

19  These  be  they  who  sepa- 
rate *  themselves,  sensual,  having 
not  the  Spirit. 

20  But  ye,  beloved,  building  * 
up  yourselves  on  your  most  holy 
faith,  praying  '^  in  the  Holy 
Ghost, 

a  1  Ti.  4.  1.        b  He.  10.  25.         c  Col.  2.  7. 
d  Ep.  6.  18. 


See  the  passage  explained  in  the  Notes 
on  Peter.  When  Jude  (ver.  17)  entreats 
them  to  remember  the  words  which 
were  spoken  by  the  apostles,  it  is  not 
necessarily  to  be  inferred  that  he  was 
not  himself  an  apostle,  for  he  is  speak- 
ing of  what  was  past,  and  there  might 
have  been  a  special  reason  why  he 
should  refer  to  something  which  they 
would  distinctly  remember  which  had 
been  spoken  by  the  other  apostles  on 
this  point.  Or  it  might  be  that  he 
meant  also  to  include  hvmself  among 
them,  and  to  speak  of  the  apostles  col- 
lectively without  particularly  specifying 
himself.  ^Mockers.  The  word  ren- 
dered mockers  here  is  the  same  which 
in  the  parallel  place  in  2  Pet.  iii.  3  is 
rendered  scoffers.  Peter  'has  stated 
more  fully  what  was  the  particular  sub- 
ject on  which  they  scoffed,  and  has 
shown  that  there  was  no  occasion  for 
it.     2  Pet.  iii.  4,  seq. 

19.  These  be  they  who  separate  them- 
selves.  That  is,  from  their  brethren, 
and  from  the  work  of  benevolence  and 
truth.  Comp.  Rom.  xvi.  17.  Judges 
V.  16,  23.  ^  Sensual.  Under  the  in- 
fluence of  gross  passions  and  appetites. 
If  Having  not  the  Spirit.  The  Holy 
Spirit,  or  the  spirit  of  true  religion. 

20.  But  ye,  beloved,  building  up 
yourselves  on  your  most  holy  faith. 
Comp.  Notes  on  ver.  3.  On  the  word 
building,  see  Notes  on  1  Cor.  iii.  9, 
10.  Eph.  ii.  20.  It  is  said  here  that 
they  were  to  'build  up  themselves,-^ 
that  is,  they  were  to  act  as  moral  and 
responsible  agents  in  this,  or  were  to 
put  forth  their  own  proper  exertions  to 


A.  D.  66.] 
21  Keep 


JUDE. 


457 


yourselves  in  the 
love  of  God,  looking  *  for  the 
mercy  of  our  Lord  Jesus  Christ 
unto  eternal  life. 


do  it.  Dependent  as  we  are,  and  as 
'all  persons  with  correct  views  will  feel 
themselves  to  be,  yet  it  is  proper  to  en- 
deavour to  do  the  work  of  religion  as 
U'  we  had  ample  power  ourselves.  See 
Notes  on  Phil.  ii.  12.  The  phrase 
*  most  holy  faith'  here  refers  to  the  sys- 
tem of  rehg^on  which  was  founded  on 
faith  ;  and  the  meaning  is,  that  they 
•hould  seek  to  establish  themselves 
ft)  )st  firmly  in  the  belief  of  the  doc- 
triiii>s,  and  in  the  practice  of  the  duties 
of  that  system  of  religion.  IT  Praymg 
in  the  Holy  Ghost.  Seq  Notes  on  Eph. 
vi.  18. 
>  "SI.  Keep  yourselves  in  the  love  of 
God.  Still  adverting  to  their  own 
agency.  On  the  duty  here  enjoined, 
see  Notes  on  John  xv.  9.  The  phrase 
« the  love  of  God'  may  mean  either 
God's  love  to  us,  or  our  love  to  him. 
The  latter  appears,  however,  to  be 
ihe  sense  here,  because  it  is  not  a 
subject  which  could  be  enjoined,  that 
we  should  keep  up  God^s  love  to  us. 
That  is  a  point  over  which  we  can 
have  no  control,  except  so  far  as  it 
may  be  the  result  of  our  obedience ;  but 
we  may  be  commanded  to  love  him, 
and  to  keep  ourselves  in  that  love. 
IT  Looking  for  the  mercy  of  our  Lord 
Jesus  Christ.  Particularly  when  he 
shall  come  to  receive  his  people  to  him- 
self. See  Notes  on  Titus  ii.  13.  2  Pet. 
iii.  12.     2  Tim.  iv.  8. 

22.  And  of  some  have  wmpassion. 
This  cannot  be  intended  to  teach  that 
they  were  not  to  have  compassion  for 
all  men,  or  to  regard  the  salvation  of 
all  with  solicitude,  but  that  they  were 
to  have  special  and  peculiar  compas- 
sion for  a  certain  class  of  persons,  or 
were  to  approach  them  with  feelings 
appropriate  to  their  condition.  The 
idea  is,  that  the  peculiar  feeling  to  be 
39 


22  And  of  some  have  com- 
passion, making  a  difference : 

23  And  others  save  with  fear 

a  Jno.  15.  9,  10.  b  Ti.  2.  13. 


manifested  towards  a  certain  class  ol 
persons  in  seeking  their  salvation  was 
tender  affection  and  kindness.  They 
were  to  approach  them  in  the  gentlest 
manner,  appealing  to  them  by  such 
words  as  love  would  prompt.  Others 
were  to  be  approached  in  a  different 
manner,  indicated  by  the  phrase,  '  save 
with  fear.'  The  class  here  referred  to 
to  whom  pity  {eXssc'ts)  was  to  be 
shown,  and  in  whose  conversion  and 
salvation  tender  compassion  was  to  be 
employed,  appear  to  have  been  the 
timid,  the  gentle,  the  unwary;  those 
who  had  not  yet  fallen  into  dangerous 
errors,  but  who  might  be  exposed  to 
them  ;  those,  for  there  are  such,  who 
would  be  more  likely  to  be  influenced 
by  kind  words  and  a  gentle  manner 
than  by  denunciation.  The  direction 
then  amounts  to  this,  that  while  we  are 
to  seek  to  save  all,  we  are  to  adapt  our- 
selves wisely  to  the  character  and  cir- 
cumstances of  those  whom  we  seek  to 
save.  See  Notes  on  1  Cor.  ix.  19 — 22. 
IT  Making  a  difference.  Making  a 
distinction  between  them,  not  in  regard 
to  your  desires  for  their  salvation,  or 
your  efforts  to  save  them,  but  to  the 
manner  in  which  it  is  done.  To  be 
able  to  do  this  is  one  of  the  highest 
qualifications  to  be  sought  by  one  who 
endeavours  to  save  souls,  and  is  indis- 
pensable for  a  good  minister  of  the 
gospel.  The  young,  the  tender,  the 
delicate,  the  refined,  need  a  different 
kind  of  treatment  from  the  rough,  the 
uncultivated,  the  hardened.  This  wis- 
dom was  shown  by  the  Saviour  m  all 
his  preaching ;  it  was  eminent  in  the 
preaching  of  Paul. 

23.  And    others.      Another    class 
those  who  were  of  such  a  character,  or 
in  such  circumstances,  that  a  more  bold, 
earnest,  and  determined  manner  would 


45S 


JJDE. 


pulling  *  them  out  of  the  fire ; 
hating  even  the  garment  ^  spotted 
by  the  flesh. 

24  Now  "  unto   him    that    is 

a  Zee.  3.  2-5.  h  Re.  3.  4,  18. 

be  better  adapted  to  them.  IT  Save  with 
fear.  That  is,  by  appeals  adapted  to 
produce  fear.  The  idea  seems  to  be 
that  the  arguments  on  which  they 
relied  were  to  be  drawn  from  the 
dangSTs  of  the  persons  referred  to,  or 
from  the  dread  of  future  wrath.  It  is 
undoubtedly  true  that  while  there  is  a 
class  of  persons  who  can  be  won  to 
embrace  religion  by  mild  and  gentle 
persuasion,  there  is  another  class  who 
can  be  aroused  only  by  the  terrors  of 
the  law.  Every  method  is  to  be  em- 
ployed, in  its  proper  place,  that  we 
*  by  all  means  may  save  some.'  t  Pull- 
ing them  out  of  the  fire.  As  you 
would  snatch  persons  out  of  the  fire ; 
or  as  you  would  seize  on  a  person  that 
was  walking  into  a  volcano.  Then,  a 
man  would  not  use  the  mild  and  gentle 
language  of  persuasion,  but  by  word 
and  gesture  show  that  he  was  deeply  in 
rtarnest.  ^  Hating  even  the  garment 
fpotted  by  the  flesh.  The  allusion 
here  is  not  quite  certain,  though  the 
idea  which  the  apostle  meant  to  convey 
is  not  difficult  to  be  understood.  By 
« the  garment  spotted  by  the  flesh'  there 
may  be  an  allusion  to  a  garment  worn 
by  one  who  had  had  the  plague,  or 
some  offensive  disease  which  might  be 
communicated  to  others  by  touching 
even  the  clothing  which  they  had  worn. 
Or  there  may  be  an  allusion  to  the 
ceremonial  law  of  Moses,  by  which 
all  those  who  came  in  contact  with 
dead  bodies  were  regarded  as  unclean, 
Lev.  xxi.  11.  Num.  vi.  6 ;  ix.  6 ; 
xix.  11;  or  there  may  be  an  allusion 
to  the  case  mentioned  in  Lev.  xv. 
4,  10,  17;  or  perhaps  to  a  case  of 
leprosy.  In  all  such  instances,  there 
would  be  the  idea  that  the  thing  re- 
ferred to  by  which  the  garment  had 
been  spotted,  was  polluting,  contagious, 


[A.  D.  6(1 
^  you  from  falling, 


able  to  keep 
and  to '  present  you  faultless  be 
fore  the  presence  of  his  glory 
with  exceeding  joy, 

c  Ro.  16.  25-27.      d  2  Ti.  4.  18.       e  Co.  1 .  Sa 


or  loathsome,  and  that  it  was  prope- 
not  even  to  touch  such  a  garment,  Ov 
to  come  in  contact  with  it  in  any  way 
To  something  of  this  kind  the  apostle 
compares  the  sins  of  the  persons  hers 
referred  to.  While  the  utmost  effort 
was  to  be  made  to  save  them,  they  were 
in  no  way  to  partake  of  their  sins  : 
their  conduct  was  to  be  regarded  as 
loathsome  and  contagious  ;  and  those 
who  attempted  to  save  them  were  to 
take  every  precaution  to  preserve 
their  own  purity.  There  is  much  wis- 
dom in  this  counsel.  While  we  en- 
deavour to  save  the  sinner,  we  cannot 
too  deeply  loathe  his  sins  ;  and  in  ap- 
proaching some  classes  of  sinners  there 
is  need  of  as  much  care  to  avoid  being 
defiled  by  them,  as  there  would  be  to 
escape  the  plague  if  we  had  any  trans- 
action with  one  who  had  it.  Not  a 
few  have  been  deeply  corrupted  in  their 
attempts  to  reform  the  polluted.  There 
never  could  be,  for  example,  too  much 
circumspection  and  prayer  for  personal 
safety  from  pollution,  in  attempting  to 
reform  licentious  and  abandoned  fe 
males. 

24.  Now  unto  him  that  is  able  to 
keep  you  from  falling.  This  ascrip- 
tion to  one  who  was  able  to  keep  them 
from  falling,  is  made  in  view  of  the 
facts  adverted  to  in  the  epistle — the 
dangers  of  being  led  away  by  the  arts 
and  the  example  of  these  teachers  of 
error.  Comp.  ver.  3.  On  the  ascription 
itself,  comp.  Notes  on  Rom.  xvi.  26 — 
27.  The  phrase  <  to  keep  from  falling' 
means  here  to  preserve  from  falling 
into  sin,  from  yielding  to  temptation, 
and  dishonouring  their  religion.  Ths 
word  used  (aytT'atrfT'os)  occurs  nowhere 
else  in  the  New  Testament.  It  mean^ 
propedy,  not  stumbling,  as  of  a  horse 
then  without  falling  into  sin,  blam> 


JUDE. 


45G 


A.U.  00.  J  juxjj:j.  'iov 

25  To  "  the  only  wise  God   jesty,  dominion  and  power,  both 
our  Saviour,  be  glory  and  ma-   now  and  ever.     Amen. 

_  1  iT«     1     fr 


o  1  Ti.  1.  17. 


less.  It  is  God  only  who,  amidst  the 
temptations  of  the  world,  can  keep  us 
from  falling ;  but,  blessed  be  his  name, 
he  can  do  it,  and  if  we  trust  in  him  he 
will.  IT  And  to  present  you  faultless. 
The  word  here  rendered  faultless  is  the 
same  which  is  rendered  unblafnable  in 
Col.  i.  22.  See  the  sentiment  here  ex- 
pressed explained  in  the  Notes  on  that 
passage.  ^  Before  the  presence  of  his 
glory.  In  his  own  glorious  presence ; 
before  himself  encompassed  with  glory 
in  heaven.  The  saints  are  to  be  pre- 
sented there  as  redeemed  and  sanc- 
tified, and  as  made  worthy  by  grace 
to  dwell  there  for  ever.  ^^With  ex- 
ceeding joy.  With  the  abounding  joy 
that  they  are  redeemed  ;  that  they  are 
rescued  from  sorrow,  sin,  and  death, 
and  that  heaven  is  to  be  their  eternal 
home.  Who  now  can  form  an  adequate 
idea  of  the  happiness  of  that  hour] 
25.  To  the  only  ivise  God.  See 
Notes  on  Rom.  xvi.  27.  1  Tim.  i.  17. 
IT  Our  Saviour.  The  word  Saviour 
may  be  appropriately  applied  to  God 
as  such,  because  he  is  the  great  author 
of  salvation,  though  it  is  commonly 
applied  to  the  Lord  Jesus  Christ.  That 
it  may  have  been  designed  that  it 
should  be  applied  here  to  the  Lord 
Jesus,  no  one  can  certainly  deny,  nor 
can  it  be  demonstrated  that  it  was; 
and  in  these  circumstances,  as  all 
Ihat  is  fairly  implied  in  the  language 


may  be  applied  to  God  as  such,  it  is 
most  natural  to  give  the  phrase  that  in- 
terpretation. IT  Be  glory  and  majesty. 
1  Tim.  i.  17.  Rom.  xvi.  17.  ^  Domi 
nion  and  power,  &CC.  See  Matt.  vi.  13.  It 
is  common  in  the  Scriptures  to  ascribe 
power,  dominion,  and  glory  to  God,  ex- 
pressing the  feeling  that  all  that  is 
great  and  good  belongs  to  him,  and  the 
desire  of  the  heart  that  he  may  reign 
in  heaven  and  on  earth.  Comp.  Rev. 
iv.  11  ;  xix.  1.  With  the  expression 
of  such  a  desire  it  was  not  inappropriate 
that  this  epistle  should  be  closed — and  it 
is  not  inappropriate  that  this  volume 
should  be  closed  with  the  utterance 
of  the  same  wish.  In  all  our  affections 
and  aspirations  may  God  be  supreme  ; 
in  all  the  sin  and  wo  which  prevail 
here  below  may  we  look  forward  with 
strong  desire  to  the  time  when  his  do- 
minion shall  be  set  up  over  all  the 
earth  ;  in  all  our  own  sins  and  sorrows 
be  it  ours  to  look  onward  to  the  time 
when  in  a  purer  and  happier  world 
his  reign  may  be  set  up  over  our  own 
souls,  and  when  we  may  cast  every 
crown  at  his  feet  and  say,  "  Thou  art 
worthy,  O  Lord,  to  receive  glory,  and 
honour,  and  power;  for  thou  hast 
created  all  things,  and  for  thy  pleasure 
they  are  and  were  created."  "  Alleluia  j 
salvation,  and  glory,  and  honour,  and 
power,  unto  the  Lord  our  God."  Rev. 
iv.  11 ;  xix.  1. 


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